IMITATION OF CHRIST. 

B Y 

THOMAS A KEMPIS. 

RENDERED INTO ENGLISH FR03I THE ORIGINAL LATIN, 
BY JOHN PAYXE. 

BY THOMAS CHAL^IERS, D.D. 

EDITED BY 

HOWARD MALCOM, D. D., 

PRESIDENT OF LEWISBUKG UNIVERSITY, PA. 

A NEW IMPROVED EDITION, 
"WITH A 

LIFE OF THE AUTHOR. 
BY C. ULLM ANN, D. D. 



BOSTON: 

GOULD AND LINCOLN, 

50 WASHINGTON STREET. 

NEW YORK: SHELDON, BLAKEMAN & CO., 

CINCINNATI : GEORGE S. BLANCHARD. 

185 6. 



The Lifc^ RY 
of Confess 

washington 



J3 Y^ g ^ ( 

•A i 



Entered, according to Act of Congress, in the year 1856, by 

GOULD AND LINCOLN, 

In the Clerk's Office of the District Court of the District of Massachusetts. 



6TEEEOTYPED BY 

THOMAS B. SMITH, 

82 &84 Beekman St.. N. Y. 



PUBLISHERS' ADVERTISEMENT 



THE NEW EDITION. 



This new edition of The Imitation of Christ is an 
exact re-print from the text of Dr. Malcom's edition 
which is justly regarded as the best in our language. 
It is intended to meet the desire which has been gene- 
rally expressed for an edition printed from larger type 
than that used in our 18mo edition. Kespecting the 
character of the work itself nothing need be said. 
Written more than four hundred years ago, it has 
been translated into all the modern languages of 
Europe, has passed through innumerable editions, and 
maintained its popularity unimpaired down to the 
present day. 

The distinguishing feature of this edition, and that 
which gives it pre-eminence over every other, is the 
Life of Thomas A Kempis, by Dr. Ullmann. 
Until now, his history and character have remained 
in deep obscurity. It has been seriously questioned 
by some whether he was the author of The Imitation 
of Christ ; he has even been regarded as almost a 
myth. Dr Ullmann's Life dispels the darkness and 



iv publishers' advertisement. 

sets him before the reader in the clear light of noon- 
day. It exhibits the results of that thoroughness of 
research and that critical method of investigation 
for which the scholars of Germany are distinguished, 
while it is free from the obscurity and heaviness of 
style which too often disfigure German literature. 
On the contrary, the style, in its English dress, is 
remarkably vivacious and attractive. The account 
embraces not only the outer, but also the inner life 
of a Kempis ; the latter involving a statement of his 
religious views drawn from the whole mass of his 
writings. The whole Life, as will be seen, occupies 
an important part of this volume, while the Memoir 
prefixed to former editions, and purporting to give all 
the authentic facts, is contained in a few paragraphs. 

It is proper to add, that this Life has been re- 
printed from Ullrnanns " Keformers before the Kef- 
ormation," of which it formed an integral part. It 
was in that connection accompanied by numerous foot- 
notes, referring to passages in the writings of Thomas 
a Kempis with which it has been thought not worth 
while to encumber the pages of this volume. Some 
notes, however, containing substantial and interesting 
information, have been retained, to which a few others 
have been added by the present editor. 

Boston, July, 1856. 



PREFACE. 



The Christian's Pattern, by Thomas a Kempis, has for more than 
three hundred years been esteemed one of the best practical relig- 
ious books in existence ; and has gone through repeated editions, not 
only in the original Latin, but in every European language. Be- 
cause, however, the author, a popish monk, intermingled his thoughts 
of purgatory, good works, penance, saints, celibacy, a recluse life, etc., 
in almost every chapter, the work has been justly denied a general 
circulation among Protestants. A pastor could scarcely lend or 
recommend it to his parishioners, or must express such reservations 
as destroyed the confidence and comfort of the reader. 

To remedy this disadvantage, Dean Stanhope published a new ver- 
sion, avowing, not only that he translated from the Latin of Cas- 
talio, which is greatly altered from the original ; but that he had 
frequently departed from Castalio, abridging, altering and even 
changing, both language and thoughts at pleasure. Indeed, he de- 
clares that his desire was " not so much to acquaint Englishmen with 
what Kempis thought, as to convey those thoughts, with some de- 
gree of that sprightliness and affectionate warmth which the original 
composer at first felt from them." With Stanhope's edition, as might 



VI PREFACE. 

have been expected, the public were never satisfied, and it has been 
seldom printed. 

With the same desire to divest this invaluable treatise of its im- 
proprieties, Wesley translated and greatly abridged it. But he not 
only omitted much matter as unexceptionable and valuable as that 
which he retained, but by dividing the whole into separate sentences 
or paragraphs, like proverbs, utterly destroyed the connection and 
beauty of the work, and of course greatly impaired the interest of 
the reader. Notwithstanding these serious objections, the book has 
been useful, and in some degree popular, particularly among Mr. 
Wesley's followers. 

The best translation within the editor's knowledge is that of 
Payne, of which many editions have been printed in England and 
several in this country. Though not servilely literal, he is generally 
as exact as is consistent with good English ; and in reading his ver- 
sion, we enjoy the pleasure of knowing that we have not only the 
genuine sentiments, but the very diction of the author. Mr. Payne 
translated from the celebrated edition in Latin of M. Valart, at 
Paris ; which was formed on a laborious collation of manuscripts 
and old printed copies, and thus purified from more than six hundred 
errors. Mr. P., however, in adhering to his author has retained, of 
course, all his sectarian peculiarities, and in this respect lies under 
insurmountable disadvantages as to the utility of his book in this 
country. 

The present edition is a reprint from Payne, collated with an ancient 
Latin copy ;* and is no further abridged than by omitting the exclu- 



* Contained in an edition of his whol# works, published at Antwerp 
by Henry Sommalius, a. r>. 1600. 



PREFACE. Vll 

sive sentiments of a Catholic recluse, and some occasional redundances 
of style. The language, wherever it seemed susceptible of improve- 
ment, either as to elegance or brevity, has been modernized; and 
where he seemed to have missed the precise meaning, or not to have 
expressed the force of the original, the passages have been entirely 
re-written. To prevent the too frequent occurrence of breaks in the 
text, chapters on similar points have in some instances been con- 
joined. The whole revision has been performed with the most scru- 
pulous care and diligence. The editor has retained no sentiment 
which it was thought could offend the most scrupulous Protestant 
ear ; and, on the other hand, has conscientiously avoided making the 
author speak sentiments not contained in the text. He felt himself 
at full liberty to expunge, but not authorized to add or alter. 

That this book does not treat on many subjects of great import- 
ance can not be denied. On this point, we refer the reader to the 
just and forcible observations of Dr. Chalmers in the Introductory 
Essay. If it were a professed body of divinity, the omission of 
certain topics would be fatal. But the design is to exhibit before the 
Christian a " Pattern" of that holiness of life in which consists " the 
Imitation of Christ" Doctrinal discussions would but have extended 
its size, and impaired its symmetry and usefulness. The duties which 
the author constantly places before his reader, and we think with 
the happiest elucidation and persuasiveness, are, self-denial, humility, 
weanedness from the world, prayer, love, watchfulness, resignation, 
and whatever else is involved in complete conformity to Christ. The 
great principles on which he openly founds and urges these duties 
are, man's original innocence, and present depravity ; the impotence, 
hatefulness, and misery of the soul in its fallen state ; the necessity 
of regeneration by the Holy Ghost ; and the supreme obligation of 



Vlll PREFACE. 

believers to him who hath bought thein with his blood. So long as 
pure religion retains a place on earth, must such a book be admired 
and studied. 

Several ancient Latin lives of Kempis have been perused in order 
to enrich the Memoir. They are extremely unsatisfactory, but have 
furnished a few additional facts of interest, which have been incor- 
porated. 

This edition is now presented to the Christian public in the hope 
that a work so universally esteemed may, in its amended form, obtain 
such a circulation as shall give it great and lasting utility. 

KM. 



CONTENTS 

AND 

PLAN OF THE WORK. 



PAGE 

Introductory Essay, 15 

Memoir of Thomas a Kempis, . . . * . . . . 29 



BOOK ONE. 

PREPARATORY INSTRUCTIONS E0R THE SPIRITUAL LIFE. 

I. 

Contempt of "Worldly Vanities, 85 

II. 

Humility with Respect to Intellectual Attainments, . 87 

III. 

Knowledge of the Truth, 89 

IV. 

Prudence with Respect to Opinions and Actions, . . 92 

V. 

Reading- the Scriptures and other Holy Books, ... 93 

VI. 

Inordinate Affections, 94 

VII. 

Vain Hope and Elation of Mind, 95 

VIII. 

Intercourse with the "World, 96 

IX. 

Subjection and Obedience, 91 

1* 



X CONTENTS. 

X. 

PAGE 

Superfluous Talking, 98 

XI. 

Peace op Mind, and Zeal for Improvement, . . . . 99 

XII. 

The Benefit of Adversity, 102 

XIII. 
Temptations, 103 

XIV. 

Rash Judgment, 107 

XV. 

Works of Charity, 108 

XVI. 

Bearing the Infirmities of others, 109 

XVII. 

The Exercises of Religion, Ill 

XVIII. 

Solitude and Silence, 114 

XIX. 

Compunction of Heart, 117 

XX. 

The Consideration of Human Misery, 119 

XXI. 

The Meditation of Death, . . . . . . .122 

XXII. 

The Last Judgment, and the Punishment of Sinners, . . 126 

XXIII. 

Zeal in the Reformation of Life, 129 



CONTENTS. xi 



BOOK TWO. 

INSTRUCTIONS TOR THE MORE INTIMATE ENJOYMENT 
OE THE SPIRITUAL LIFE. 

XXIV. 

PAGE 
INTERNAL CONVERSATION, 131 

XXV. 

Submission to Reproof and Shame, ..... . 141 

XXVI. 

• Peacefulness, 143 

XXVII. 

Simplicity and Purity, 145 

XXVIII. 

Consideration of Ourselves, 146 

XXIX. 

The Joy of a G-ood Conscience, 147 

XXX. 

Jesus to be Loyed aboye All, 149 

XXXI. 

The Friendship of Jesus, 151 

XXXII. 

.Absence of Comfort, . . 153 

XXXIII. 

Thankfulness for the Grace of God, 156 

XXXIV. 

The Small Number of those that Loye the Cross, . . 157 

XXXV. 

The Necessity of Bearlng- the Cross, . . . . 159 



Xll CONTENTS. 

BOOK THREE. 

OF DIVINE ILLUMINATION. 
XXXVI. 

PAGE 

The Blessedness of Internal Conversation with Christ, . 167 

XXXVII. 

Communion with God, 168 

XXXVIII. 

Instruction how to Walk before God, 172 

XXXIX. 

The Power of Divine Love. 175 

XL. 

The Trial of True Love, 178 

XLI. 

Enjoyment must be Possessed with Humility, . . . 181 

XLII. 

All Things are to be Referred to God, .... 185 

XLIII. 

The Government of the Heart, 189 

XLIV. 

Obedience and Self-abasement, 192 

XLV. 

Resignation to the Divine Will, 195 

XLVI. 

True Comfort to be Found only in God, . . . .197 

XLVII. 

The Miseries of this Life to be Borne with Patience, . 199 

XLVIII. 

Confession of Personal Infirmities, 203 



CONTENTS. X1U 

XLIX. 

PAGE 

The Soul Seeking Repose in God, 205 

L. 

The Diversity of Gifts, 208 

LI. 

Four Steps that Lead to Peace, 211 

LII. 

Inspection into the Conduct of others, . . . .214 

LIII. 

In what True Peace and Perfection Consist, . . . 215 

LIV. 

Self-love the Chief Obstacle to the Attainment of the Su- 
preme Good, 218 

LV. 

The Cruel Censures of Men not to be Eegarded, . . 220 

LVI. 

Submission to God in the Hour of Tribulation, . . . 221 

LVII. 

The Creator to be Found in Abstraction from Creatures, 225 

LVIII. 

The Renunciation of Animal Desire, 228 

LIX. 

The Instability of the Heart, . . . . .229 

LX. 

The Soul that Loves God Enjoys Him in All Things, . 231 

LXI. 

Against the Fear of Man, 234 

LXII. 

God our Refuge in Difficulties, 236 

LXIII. 

Man has Nothing Wherein to Glory, 236 



XIV C O N T E N T 8 . 

LXIV. 

PAGE 

Temporal Honor and Comfort, 240 

LXV. 

A Caution against Vain Philosophy, 243 

LXVI. 

Of the Professions and Censures of Men, .... 244 

LXVII. 

Confidence in the Righteous Judgment of God, . . . 247 

LXVIII. 

The Hope of Eternal Life, 250 

LXIX. 

The Desire and Promise of Eternal Life, . . . .254 

LXX. 

A Desolate Spirit Committing itself to God, . . .257 

LXXI. 

We must Account Ourselves rather Worthy of Affliction 
than Comfort, 261 

LXXII. i 

The Grace of God Comports not with Love of the World, 264 

LXXIII. 

The Different Operations of Nature and Grace, . . 265 

LXXIV. 

The Importance of Self-denial, 27:; 

LXXV. 

Against Extravagant Dejection, 275 

LXXVI. 

Against the Presumptuous Inquiries of Reason, . . . 277 

LXXVII. 

Hope and Confidence to be Placed in God alone, . . 28 i 



INTRODUCTORY ESSAY. 



"We have sometimes heard the strenuous argumenta- 
tion of the author of the following Treatise in behalf 
of holiness excepted against, on the ground that it did 
not recognize sufficiently the doctrine of justification by 
faith. There is, in many instances, an over-sensitive 
alarm on this topic, which makes the writer fearful of 
recommending virtue, and the private disciple as fearful 
of embarking on the career of it — a sort of jealousy 
lest the honors and importance of Christ's righteousness 
should be invaded, by any importance being given to 
the personal righteousness of the believer: as if the 
one could not be maintained as the alone valid plea on 
which the sinner could lay claim to an inheritance in 
heaven, and at the same time the other be urged as his 
indispensable preparation for its exercises and its joys. 

It is the partiality with which the mind fastens upon 



16 INTRODUCTORY ESSAY. 

one article of truth, and will scarcely admit the others 
to so much as a hearing — it is the intentness of its al- 
most exclusive regards on some separate portion of the 
divine testimony, and its shrinking avoidance of all the 
distinct and additional portions — it is, in particular, its 
fondness for the orthodoxy of what relates to a sinner's 
acceptance, carried to such a degree of favoritism, as to 
withdraw its attention altogether from what relates to a 
sinner's sanctification — it is this which, on the pretense 
of magnifying a most essential doctrine, has, in fact, dif- 
fused a mist over the whole field of revelation ; and 
which, like a mist in nature, not only shrouds the gen- 
eral landscape from all observation, but also bedims, 
while it adds to the apparent size of the few objects 
that continue visible. It is the same light which reveals 
the whole, that will render these last more brightly dis- 
cernible than before ; and whether they be the prom- 
inences of spiritual truth, or of visible materialism, they 
are sure to be seen most distinctly in that element of 
purity and clearness, through the medium of which the 
spectator is able to recognize even the smaller features 
and the fainter lineaments that lie on the ground of 
contemplation. 

It is true, that the same darkening process which 
buries what is remote in utter concealment, will, at 
least, sully and somewhat distort the nearer perspective, 
that is before us. But how much more certain is it, 



INTRODUCTORY ESSAY. 17 

that if such be the grossness of the atmosphere as to 
make impalpable the trees, and the houses, and the hil- 
locks, of our immediate vicinity — then will the distant 
spires, and mountains, and villages, lie buried in still 
deeper and more hopeless obscurity. And so it is, with 
revealed truth, the light of which is spread over a wide 
and capacious arena, reaching afar from the character 
of man upon earth to the counsels of God in heaven. 
When Christ told ISacodemus what change must take 
place upon the earthly subject, ere it could be prepared 
for the glories and felicities of the upper sanctuary, he 
was resisted in this announcement by the incredulity of 
his auditor. Upon this he came forth with the remon- 
strance : " If I have told you earthly things, and ye be- 
lieve not, how shall ye believe, if I tell you of heavenly 
things?" And then he proceeds to tell of heavenly 
things — of the transactions that had taken place in the 
celestial judicatory above, and which behooved to take 
place ere the sinner could obtain a rightful entrance into 
the territory of the blessed and the unfallen ; of the love 
that God bare to the world; of the mission thereto on 
which He delegated His only and well-beloved Son; of 
the design of this embassy, and the way in which it sub- 
served the great object of recovering sinners from their 
state of condemnation. These are proceedings which 
may properly be referred to the seat of the divine gov- 
ernment, and to the principles which operate and have 



18 INTRODUCTORY ESSAY. 

ascendency there. The doctrine of regeneration is ful- 
filled or verified upon the human spirit that is intimately 
and consciously present with us. The doctrine of the 
atonement, or the manner in which the reconciliation of 
the guilty is brought into adjustment with the holiness 
of God, and with what He requires for maintaining the 
character and the dignity of his jurisprudence, is fulfilled 
or verified upon the divine Spirit, whose thoughts and 
whose ways are inscrutable to man — He not having as- 
cended up into heaven. And the expostulation amounts 
to this: If a man believe not in the doctrine of regen- 
eration, how can he believe in the doctrine of the atone- 
ment? If he consent not to the one, he gives no real 
credit to the other. He may fancy it, or feign it out 
to his imagination, but he has no faith in it. 

The Bible makes known to us both man's depravity 
and God's displeasure against him ; and if with the eye 
of our mind we see not the one truth, which lies imme- 
diately ^at hand, neither with the eye of our mind can 
we see the other truth, which lies in fathomless obscur- 
ity, away from us, among the recesses of that mysteri- 
ous Spirit, who is eternal and unsearchable. But the 
Bible also makes known to us, both the renewing pro- 
cess by which man's depravity is done away, and the 
reconciling process by which God's displeasure against 
him is averted. If we believe not the former, neither 
do we believe the latter. If to our intellectual view, 



INTRODUCTORY ESSAY. 19 

there be a darkness over the terrestrial operation, then 
is there an equal, or a more aggravated darkness, over 
that movement which took place in heaven, when the 
incense of a sweet-smelling savor ascended to the throne, 
and the wrath of the Lawgiver, who sitteth thereon, was 
turned away. And what is true of each of these doc- 
trines, regarded abstractly, or in the general, is also true 
of their personal application. If we find not that a re- 
newing process is taking effect upon us, neither ought 
we to figure that we have any part in the reconciling 
process. It is possible to conceive the latter, even while 
the old nature still domineers over the whole man, and 
its desires are indulged without remorse, or, at least, 
without any effective resistance. But this conception is 
not the faith of the mind. It is rather what the older 
writers would call a figment of the mind. The Apostle 
adverts to unfeigned faith. But surely, if a man shall 
overlook the near, and dwell in thought, on the unseen 
distance that is beyond it ; if, unmindful of any transition 
in his own breast from sin to sacredness, he nevertheless 
shall persist in the confidence of a transition from anger 
to complacency in the mind of the Divinity toward him ; 
if, without looking for a present holiness on earth, he 
pictures for himself a future beatitude in heaven — he re- 
sembles the man who, across the haze of nature's atmos- 
phere, which wraps all things in obscurity, thinks to de- 
scry the realities of the ulterior space, when he has only 



20 INTRODUCTORY ESSAY. 

peopled it with gratuitous imagery of his own. The faith 
of such a one is feigned. He believes not the earthly 
things which are enunciated in Scripture; and, therefore, 
though he should take up with the heavenly things that 
are enunciated there, they are taken up by the wrong 
faculty. To him they are not the substantial objects of 
perception, but the illusions of fancy. 

The traveler who publishes of distant countries, that 
Ave have never seen, may also have included our own 
familiar neighborhood in his tour, and given a place in 
his description to its customs, and its people, and its 
scenery. But if his narrative of the vicinity that is known 
were full of misrepresentations and errors, we could have 
no belief in his account of the foreign domains over which 
he had expatiated. When we believe not what he tells 
us of our native shire, how can we believe when he tells 
us of shires or provinces abroad? And by this we may 
try the soundness of our faith in the divine testimony. 
It is a testimony which embraces the things of earth and 
the things of heaven; which teaches us the nature of 
man as originally corrupt, and requiring a power from 
above, that may transform it, as well as on the nature of 
God, as essentially averse to sin, and requiring an atone- 
ment that may reconcile and pacify it. If we believe not 
what is said of the nature of man, and of the doctrine 
of regeneration that is connected therewith, then we be- 
lieve not what is said of the nature of God, and of the 



INTRODUCTORY ESSAY. 21 

doctrine of redemption that is connected therewith. We 
may choose to overlook the former revelation, and stretch 
our attention onward to the latter, as that with which 
our fancy is most regaled, or our fears are most effectu- 
ally quieted into pleasing oblivion. In this way, we may 
seize on the topic of imputed righteousness, by an effort 
of desire, or an effort of imagination ; but if the man who 
does so have an unseeing eye toward the topic of his 
own personal sanctification, he has just as little of faith 
toward the former article as toward the latter, whatever 
preference of liking or fancy he may entertain regarding 
it. It may play around his mind as one of its most 
agreeable day-dreams, but it has not laid hold of his 
conviction. The light that maketh the doctrine which 
affirms the change of God's mind toward the sinner be- 
lievingly visible, would also make the doctrine which 
affirms the. change of the sinner's mind toward God be- 
lievingly visible. . If the one be vailed from the eye of 
faith, the other is at least equally so. It may be imaged 
by the mind, but it is not perceived. It may be con- 
ceived, but it is not credited. 

There is a well-known publication, called "The Trav- 
eler's Guide," which you may take as your companion 
to some distant land, but the accuracy of which you try 
upon the earlier stages of your journey. If wholly in- 
correct in the description which it gives of the first 
scenes through which you pass, you withdraw all your 



22 INTRODUCTORY ESSAY. 

confidence from its representation of the future scenes; 
and it may even be so wide of the truth, in respect of 
the things that are present and visible, as should lead 
you to infer that you are altogether oif the road that 
conducts to the place after which you are aiming. The 
Bible is a traveler's guide — and it portrays the charac- 
ters of humility, and self-denial, and virtuous discipline, 
and aspiring godliness, which mark the outset of the pil- 
grimage — and it also portrays the characters of bright- 
ness, and bliss, and glory, which mark its termination. 
If you do not believe that it delineates truly the path 
of transition in time, neither do you believe, however 
much you may desiderate and dwell upon the prospect, 
that it sketches truly the place of joyful habitation in 
eternity. Or, at least, you may well conclude, if you are 
not now on the path of holiness, that you are not on the 
path to heaven. And if you believe not the Scripture, 
when it announces a new spirit as your indispensable 
preparation here, there may be a dazzling and deceitful 
imagination, but there is no real belief of what it an- 
nounces, or of what it promises, about paradise hereafter. 
It is thus that we would try the faith of Antinomians. 
Fancy is not faith. A willful and determined adherence 
of the mind to some beatific vision, in which it loves to 
indulge, is not a believing assent of the mind to what a 
professed Teacher from heaven has revealed to us of the 
coming immortality. How can we believe, upon his au- 



INTRODUCTORY ESSAY. 23 

thority, that we are to enter this region of purity and 
peace, if we believe not, on the same authority, that the 
road which leads to it, is a road of mortification, and of 
new obedience, and of strenuous conflict with the desires 
and urgencies of nature ? If the eye of faith, or of the 
understanding, be opened on some field of truth that is 
laid before it, it will not overlook the propinquities of 
this contemplation, while it only admits the objects which 
lie on the remoter part of the territory. It is evidence 
which opens this eye ; and that evidence which has failed 
to open it to what is near, will equally fail to open it to 
what is distant. But though the eye of the understand- 
ing be shut, the eye of the imagination may be open. 
This requires no evidence, and the man who is without 
faith in the realities which lie on the other side of death, 
may nevertheless be all awake in his fancy to those im- 
ages of bliss with which he has embellished it, and may 
even possess his own heart with the pleasing anticipa- 
tion of it as his destined inheritance. It is not upon his 
fancy, however, but upon his faith, that the fulfillment of 
this anticipation will turn — a faith which, had it been 
real, would have had respect unto the prescribed road, 
as well as unto the revealed inheritance — a faith which 
would have found him in holiness here, as well as in 
heaven hereafter. That semblance of it which the An- 
tinomian has is a mere vagary, that may amuse or may 
harden him in the midst of his present worldliness, but 



24 INTRODUCTORY ESSAY. 

which will be dissipated into naught at the judgment- 
seat, when, for the treacherous phantom which deceived 
him in time, a tremendous reality will be awarded to 
him for eternity. 

We like not that writer to be violently alleged against, 
who expounds, and expounds truly, the amount of Chris- 
tian holiness, because he says not enough, it is thought, 
of the warrants and securities that are provided in the 
Gospel for Christian hope. We think, that to shed a 
luminousness over one portion of the divine testimony, 
is to reflect, at least, if not immediately to shed, a light 
on all the other portions of it. The doctrine of our ac- 
ceptance, by faith in the merits and propitiation of Christ, 
is worthy of many a treatise, and many are the precious 
treatises upon it which have been offered to the world. 
But the doctrine of regeneration, by the Spirit of Christ, 
equally demands the homage of a separate lucubration — 
which may proceed on the truth of the former, and, by 
the incidental recognition of it, when it comes naturally 
in the way of the author's attention, marks the sound- 
ness and the settlement of his mind thereupon, more de- 
cisively than by the dogmatic, and ostentatious, and often 
misplaced asseverations of an ultra orthodoxy. And the 
clearer revelation to the eye of faith of one article, will 
never darken or diminish, but will, in fact, throw back 
the light of an augmented evidence on every other arti- 
cle. Like any object that is made up of parts, which 



INTRODUCTORY ESSAY. 25 

we have frequently looked to in their connection, and as 
making up a whole — the more distinctly one part of it is 
made manifest, the more forcibly will all the other parts 
of it be suggested to the mind. And thus it is, that 
when pressing home the necessity of one's own holiness, 
as his indispensable preparation for heaven, we do not 
dissever his mind from the atonement of Christ, but in 
reality do we fasten it more closely than ever on the 
necessity of another's righteousness, as his indispensable 
plea for heaven. 

Such we apprehend to be the genuine influence of a 
Treatise that is now submitted anew to the Christian 
public. It certainly does not abound in formal and 
direct avowals of the righteousness which is by faith, and 
on this account we have heard it excepted against. But 
we know of no reading that is more powerfully calcu- 
lated to shut up unto the faith — none more fitted to 
deepen and to strengthen the basis of a sinner's humility, 
and so reconcile him to the doctrine of salvation in all 
its parts, by grace alone — none that, by exhibiting the 
might and perfection of Christian attainments, can better 
serve the end of prostrating the inquirer into the veriest 
depths of self abasement, when, on the humbling com- 
parison of what he is, with what he ought to be, he is 
touched and penetrated by a sense of his manifold de- 
ficiencies. It is on this account that the author of such 
a work may, instrumentally speaking, do the office of a 
2 



26 INTRODUCTORY ESSAY. 

schoolmaster to bring us unto Christ: nor do we know 
at what other time it is, than when eyeing from afar the 
lofty track of spiritual and seraphic piety which is here 
delineated, that we more feel our need of the great High 
Priest, or that His peace-making blood and His perfect 
righteousness are more prized by us. 

But it is not enough that we idly gaze on the heav- 
enly course. We * must personally enter it ; and it is 
most utterly and experimentally untrue, that, in the 
prosecution of this w r alk, we meet with any thing to 
darken the principles on which are made to hinge a sin- 
ner's justification in the sight of God. He who looks 
most frequently to Christ for the purpose of imitation, 
will also gather most from him on which to prop his 
confidence, and that too on the right and evangelical 
basis. There is a sure link of concatenation in the pro- 
cesses of divine grace, by which a growing spiritual dis- 
cernment is made to emerge out of a growing conformity 
to the will and the image of the Saviour. These two 
elements act and react the one upon the other. " He 
that keepeth my commandments, to him will I manifest 
myself." " He whose eye is single shall have his whole 
body full of light." 1 " The Holy Ghost," who acts as a 
revealer, " is given to those who obey him." " To him 

i By singleness of eye here, is meant not a single intentuess of the 
mind upon one truth, but, as is evident from the context, that singleness 
of aim after an interest in heaven, which is not perverted or seduced 
from its object by the love of a present evil world. 



INTKODUCTOKY ESSAY. 27 

who hath, more shall be given." All proving that there 
is a procedure in the administration of divine grace, by 
which he who giveth himself up unto all righteousness is 
guided unto all truth. 

And, it is to be hoped, that while the doctrine of just- 
ification is not argued, but rather enhanced and recom- 
mended by the perusal of such a work, its own distinct 
object will be still more directly subserved, of leading 
some to a more strict and separate devotedness of life, 
than is often to be met with in this professing age. The 
severities of Christian practice, which are here urged 
upon the reader, are in no way allied with the penances 
and the self-innictions of a monastic ritual, but are the 
essentials of spiritual discipline in all ages, and must be 
undergone by every man who is transformed by the Holy 
Ghost from one of the children of this world to one of 
the children of light. The utter renunciation of self — 
the surrender of all vanity — the patient endurance of 
evils and wrongs — the crucifixion of natural and worldly 
desires — the absorption of all our interests and passions 
in the enjoyment of God — and the subordination of all 
we do, and of all we feel, to his glory — these form the 
leading virtues of our pilgrimage, and in the very pro- 
portion of their rarity, and their painfulness, are they 
the more effectual tests of our regeneration. And one 
of the main uses of this book is, that while it enforces 
these spiritual graces in all their extent, it lays open the 

I 



28 INTRODUCTORY ESSAY. 

spiritual enjoyment that springs from the cultivation of 
them — revealing the hidden charm which lies in godli- 
ness, and demonstrating the sure though secret alliance 
which obtains between the peace of heaven in the soul, 
and patience under all the adversities of the path which 
leads to it. It exposes alike the sufferings and the de- 
lights which attach to a life of sacredness : and its whole- 
some tendency is to reconcile the aspirant after eternal 
life, to the whole burden of that cross on earth which 
he must learn to bear with submission and cheerfulness, 
until he exchanges it in heaven for a crown of glory. 
Such a work may be of service in these days of soft and 
silken professorship — to arouse those who are at ease in 
Zion ; to remind them of the terms of the Christian dis- 
cipleship, as involving a life of conflict and watchfulness, 
and much labor; to make them jealous of themselves, 
and jealous of that evil nature, the power of which must 
be resisted; but from the besetting presence of which 
we shall not be conclusively delivered, until death shall 
rid us of a frame-work, the moral virus of which may be 
kept in check while we live, but can not be eradicated 
by any process short of dissolution. 

Thomas Chalmers. 



LIFE 



THOMAS A KEMPIS. 



Thomas Hamerken (Malleolus 1 ) was born in the year 
1380, at Kempen or Kampen, a small but pleasant 
town situate in the great plain of the Khine, not far 
from Cologne ; and for that reason, according to the cus- 
tom of the times ; he is generally called Thomas hKemjois. 
His parents were honest citizens, of limited fortune. 
Far from being ashamed of his humble origin, it rather 
disposed him from early youth to modesty. Like Luther, 
in lowliness of mind, he rejoiced in his humble rank, 

1 Particulars respecting the life of Thomas are to be found in Daventria 
illustr. p. 60-62, but especially in the two biographies in Henry Sommalius' 
edition of his works, the first from the pen of Jodocus Badius Ascensius 
(f 1535 ; see Delprat s. 52, and the passages there cited), the second from 
that of a later successor of Thomas in the subpriorate of the convent upon 
Mount St. Agnes, by name Franciscus Tolensis. Compare besides Trithe- 
mius de Scriptorib. eccl. cap. TOT, p. 164. Andreas Bib], belg. p. 836. 
Foppens Bibl. belg. ii. 1135. Fabricii BibL med. iv. 215-219. Schroeckh 
Kirchengesch. xxxiv. 302. Erhard G-esch. cles Wiederaufbluhens i. 253. 
Schwarz Gesch. der Erziehung 2te Aufl. ii. 244. Delprat iiber die 
Stiftungen G-roots an verschiedenen Stellen, s. 13, 34, 84, 103, 126. Beil. 
vi. G-ieseler Kirchengesch. ii. 4, s. 34f. 



30 L I F E O F 

never aimed at high things, and shunned rather than 
courted intercourse with the great. His father, a me- 
chanic, earning his daily bread in the sweat of his brow, 
gave him an example of industry, diligence, simplicity, 
and perseverance. His mother was distinguished for 
piety, and planted at an early age in his susceptible 
heart the seeds of a vital and prevailing love for divine 
things. Even in tender youth Thomas must have 
evinced fine talents. It would otherwise scarcely have 
entered the minds of his parents to make him a scholar ; 
for, as they were very poor, the boy would have to be 
wholly thrown upon the liberality of others. To young 
persons in such circumstances, the institutions of the 
Brethren of the Common Lot 1 at this period offered a 
helping hand, providing them with the means of sub- 
sistence, instruction, and religious training, and offering 
the prospect of useful occupation and permanent sup- 
port. Accordingly, at the age of thirteen, Thomas set 
out for Deventer, where the most celebrated establish- 
ment of the kind then flourished. The grammar school 
of this town, although really an independent institution, 
was connected in various ways with the Brother-house 
of the place. The Brethren had the charge of part 
of the instruction, and zealously contributed to the 
maintenance and advancement of the scholars, especially 
the poorer among them. Thomas does not appear at 
the first to have had any connection with the Brother- 
house, but after some time he paid a visit to his brother 
John, then Canon of the monastery of Windesheim, 

1 For a particular account of the Brethren of the Common Lot, see 
Book III. of Ullmann's ''Reformers before the Reformation." Edinburg: 
T. & T. Clark, 1855. 



THOMAS A KEM PIS. 31 

which was in connection with the Society of the Com- 
mon Lot, and was by him recommended to Florentius, 
its much revered superintendent. Florentius won the 
heart of the youth by kindness, as much as he imposed 
upon him respect by his venerable manners. He fur- 
nished him with books which he was too poor to pur- 
chace, and procured for him lodgings in the house of a 
pious matron, just as happened to Luther in Eisenach. 
There were also other direct advantages which he de- 
rived from his acquaintance with so influential a person, 
and of which he has himself related the following exam- 
ple. The then Eector of the school at Deventer, John 
Boehme, who, according to Thomas' account, exercised 
rigid discipline, was an intimate friend of Florentius. 
The boy, having one day gone to him to pay his school 
fees, and redeem the book which he had in the mean- 
while placed in pawn, was asked by the Eector, " Who 
gave you the money ?" On hearing that it was Floren- 
tius, Boehme dismissed the scholar with the words, " Go, 
take it back to him : for his sake I shall charge you 
nothing/' Ere long Thomas also took part in the de- 
votional exercises of the Brethren, and was wholly 
drawn into their pious mode of life, which filled him with 
admiration. Men such as they were, living in the world 
and yet appearing to have nothing worldly about them, 
he had never before seen. Following the bent of his 
inmost being, and with entire affection, he attached 
himself to them, and before long entered into full out- 
ward communion with the Society. He obtained from 
Florentius a place in the Brother-house, in which at the 
time about twenty clerical and three lay members, a 
procurator, cook, and tailor, dwelt together, and received 



32 L I F E F 

maintenance. His chief companion, and soon his most 
intimate friend, was Arnold of SchoonJwven (Schoen- 
hofen), a youth of fervent piety, with whom he shared a 
little chamber and bed. Here Thomas exercised him- 
self in copying and reading the Holy Scriptures, and 
unremittingly took part in the devotional exercises of 
the Brethren. What he earned by writing he put into 
the common fund, and when it fell below what was 
needful for his support, the lack was supplied by the 
generosity of Florentius. The example of his young 
friend Arnold's glowing piety, especially made a deep 
impression upon his mind. Arnold used to rise every 
morning at four, the moment the clock struck the hour, 
and after uttering a short prayer upon his knees by his 
bedside, quickly dressed himself and hastened to the 
worship. At all devotional exercises he was the first to 
come and the last to depart. Besides, he frequently 
withdrew to some solitary place in order to devote him- 
self unobserved to prayer and meditation. Thomas 
sometimes accidentally became the witness of these out- 
pourings of his friend's heart, and says, " I found my- 
self on such occasions kindled by his zeal to prayer, and 
wished to experience, were it but sometimes, a grace of 
devotion like that which he seemed almost daily to pos- 
sess. Nor was his fervor in prayer at all wonderful, con- 
sidering that wheresoever he went or staid, he was most 
diligent in keeping his heart and mouth." One of the 
things which Arnold of Schoenhofen desired, was to 
learn quickly and well the art of writing, which was so 
highly valued and so usefully applied by the Brethren. 
He disclosed this wish to his friend, who thought within 
himself, "Ah, willingly would I also learn to write, 



THOMAS A KEMPIS. 33 

did i but first know how to make myself better [" 
u But," as Thomas observes respecting his companion, 
u he obtained a special grace from God which made him 
skillful in every good work, so that he never felt it hard 
to obey." It is evident from these disclosures that 
Thomas, in his own estimation, fell far short of his 
friend, and that, in comparison with him, he was not 
satisfied with his zeal in devotion. This is likewise 
evinced by a dream which he is reported to have had 
about this time. The Virgin Mary appeared to him, 
and while she lavished caresses upon the scholars 
around, looked sternly and severely at him for being 
remiss in his devotion and prayers to her. 1 

While Arnold of Schoenhofen afforded Thomas a 
youthful pattern of piety, studious zeal, and that exact 
obedience which the Brethren so urgently inculcated, 
side by side with it he had a still higher and more fin- 
ished model in Father Florentius himself. The apos- 
tolical simple-mindedness and dignity, the urbanity, 
gentleness, and self-sacrificing activity for the common 
weal which characterized this person, inspired Thomas 
with a boundless admiration. Of this in his life of 
Florentius, itself the noblest monument of affectionate 
, reverence for the departed, he relates many character- 
istic and affecting traits. Before he had as yet become 
a boarder with the Brethren, his teacher John Boehme, 
who was always a rigid disciplinarian, and exercised a 
strict government over the boys, even in the church, had 
ordered him with some others to attend in the choir. 

1 The narrative is to be found in the Speculum Exernplorum Dist. x. 
§ 7, and is inserted between the two Biographies in the Sommal. Edi- 
tion. 

2* 



34 LIFE OF 

Here Florentius also was present, "Now, whenever/' 
as Thomas proceeds to relate, " I saw my good master 
Florentius standing in the choir, even although he did 
not look about, I was so awed in his presence by his 
venerable aspect that I never dared to speak a word. 
On one occasion I stood close beside him, and he turned 
to me and sang from the same book. He even put his 
hand npon my shoulder, and then I stood as if rooted to 
the spot, afraid even to stir, so amazed was I at the 
honor done me." Thomas, in the course of time, came 
to dwell in Florentius' house, and closer acquaintance 
did not diminish his reverence, but strengthened his 
love. When he happened to be troubled in his mind, 
he applied, like the other yonths on similar occasions, 
to his respected master, and such was the effect of even 
a sight of his placid and cheerful countenance, or at 
least of a few words of conversation, that he never failed 
to leave his presence comforted and encouraged. The 
attachment of the youth toward his spiritual father ex- 
tended to the minutest points. In consequence of 
weakly health, Florentius sometimes could not partake 
of the common meals. On such occasions, he ate at a 
small and cleanly covered table in the kitchen, and 
Thomas considered it an honor to attend and serve him. 
" Unworthy though I was," he says, " I often, at his in- 
vitation, prepared the table, brought from the dining- 
room what little he required, and served him with 
cheerfulness and joy." If Florentius was at any time 
worse than usual, it was customary to call upon the 
brethren in the neighboring houses to remember him in 
prayer. On these occasions, Thomas often undertook to 
carry the message, and delighted to be so employed. 



THOMAS A KEMPIS. 35 

His veneration for Florentius, however, was principally 
evinced by the pains he took deeply to engrave on his 
rnind the sayings and conduct of his master, imbibe the 
entire image of his life, and express the spirit of it in 
his own actions and thoughts no less than in his writ- 
ings. 

Thomas says that examples are more instructive than 
words. This was the case with himself. He had a 
boding mind, and was animated by that piety which 
always presumes the best of others, fondly looks "up to 
some higher character, and endeavors to raise itself by 
imitation to the same level. Such was the effect pro- 
duced upon him by the Brethren's whole manner of life, 
which appeared to him in the fairest light, by Arnold 
of Schoenhofen, and particularly by Florentius. Even 
little incidents that occurred made an impression of the 
same kind. In his biography of Henry Brune, he re- 
lates as follows. "One day, in winter, Henry was sit- 
ting by the fireside, warming his hands, but with his 
face turned toward the wall, for he was at the time en- 
gaged in secret prayer. When I saw this, I was greatly 
edified, and from that day loved him all the more." 
The picture in the fancy of the youth may in such 
cases have arisen above its object. But it had a quick- 
ening and improving effect upon himself, and that was 
of most importance. 

Florentius, who on his part no less treated Thomas 
like a beloved son, appears also to have mainly deter- 
mined his outward course of life. The youth had now 
passed seven years in the zealous exercise of piety and 
the prosecution of his studies at the school and Brother- 
house of Deventer. which had been to him an actual 



36 LIFE OF 

paradise, whe~ one day, being a high festival, Floren- 
tine, noticing in him a more than ordinary liveliness in 
the worship, called him at the close of the service, and 
addressed him somewhat as follows : " My most be- 
loved son, Thomas, the period has now arrived when 
you must decide upon a vocation in life. You are 
standing at the Pythagorean point where the two roads 
separate. You see what distresses and dangers abound 
in the world ; and how even its joys are transitory, and 
accompanied with repentance. You know we must all 
die, and render an account of our life to God and 
Christ. Woe to them who can not do it with a good 
conscience ! What will it profit a man to gain the 
whole world and lose his own soul ? Be anxious then 
about your salvation. There is, however, as you have 
often heard, a twofold way of attaining to it, the active 
and the contemplative. The one is trodden by those 
who, by good works, make themselves worthy of Christ ; 
the other, and the more acceptable to God, by those 
who, with Mary, set themselves at the feet of Jesus. 
Whichsoever of the two you may prefer, you will walk 
it better and more safely in the convent than in the 
world which lieth in wickedness. Do not believe that 
the inmates of the cloister are idlers. In .their prayers, 
devotional exercises, and manual labors, they have an 
excellent occupation, and may earn the reward of the 
active life. And as little believe that you have nothing 
to offer to God. You have yourself, your body, your 
will. Present these to Him, and you will reap in re- 
turn eternal life. I know, too, that you are not insen- 
sible to what your Creator and Saviour has done for 
you, for I have often observed in you symptoms of true 



THOMAS A KEMPIS. 37 

piety. If, then, you ask of me what religious Order I 
would recommend, I am of opinion that, for persons 
who have been educated in our schools, the most eligi- 
ble is that instituted by our venerable Father, Gerhard 
G-root — I mean that of the Canons according to the rule 
of St. Augustine, for which, as you are aware, we have 
lately erected two colleges." This address of the much 
revered master decided the mind of the youth. He an- 
swered, stammering with emotion ; " Father, you open 
to me the prospect of what I have long desired. I have 
a brother in Windesheim. Please, therefore, be so good 
as to procure for me a place among my dear school- 
fellows upon Mount St. Agnes/' Next day Florentius 
gave Thomas a letter of recommendation to the Prior 
of this convent. 

The convent of St. Agnes stood in a pleasant and 
healthy situation, at no great distance from the town 
of Zwoll, 1 and upon an upland, the foot of which 
was watered by the Vechte, a stream abounding in fish. 
Kecently erected, with very slender means, it was as yet 
but little known and esteemed. This, however, was far 
from discouraging Thomas ; for he was very kindly re- 
ceived, and the place had all the attractions of a refuge 
prepared for him by God. From that day he passed in 
it the whole of his life, and by his means the obscure 
monastery has acquired a reputation in history. 

Strongly as the mind of Thomas was bent upon his 
vocation, and although both nature and previous educa- 

1 A fortified town of the Netherlands, capital of the province of Over- 
Tssel, fifty-two miles north-east from Amsterdam. In 1855 its popula- 
tion was about seventeen thousand. It was formerly a free imperial city, 
and belonged to the Hanseatic League. 



38 LIFE OF 

tion had perfectly adapted him for it> he did not plunge 
into it without consideration. Deliberate even in his 
youthful zeal, he spent five years of a novitiate, assumed 
the monastic dress in the sixth, and did not until the year 
following take the vow, which he then, however, kept 
with inviolable fidelity. As he was now a priest, besides 
the common and special devotional exercises, his chief 
occupation in the monastery consisted in delivering re- 
ligious discourses and the duties of the confessional. 
He also, however, employed himself in the composition 
of works and treatises, and in transcribing those of 
others. Like a worthy disciple of the Brotherhood, he 
practiced the copying of books with the utmost care 
and diligence, and had here the advantage of a quick 
eye and skillful hand. He took a child-like delight in 
well-written books, and was of opinion that what is 
good and holy ought to be ornamented and honored in 
this manner. The monastery of St. Agnes preserved an 
admirable transcript of the Bible in four volumes, exe- 
cuted by him, a great Mass-book, and several works of 
St. Bernard. He also repeatedly transcribed his own 
work on the "Imitation of Jesus Christ." Nor did 
Thomas even withdraw himself from the direction of 
the affairs of the monastery ; for he was a great econ- 
omist of time, and, to the neglect of his health, busied 
himself from the earliest hour in the morning. • He first 
held the office of sub-prior, 1 and before he was far ad- 
vanced in life that of procurator or steward. But as 

1 Only one of the priors of the monastery during Thomas' connection 
with it, being the third since its institution, is mentioned by him. He 
was called Theodoricus Clivis, and is designated as devotus et praedilectus 
Pater noster. Sermon, ad Novit. iii. 8, Ex. 6. 



THOMAS A KEMPIS. 39 

the outward duties connected with the employment ap- 
peared to abstract him too much from meditation and 
his more profitable labors as an author, he was reponed 
in the sub-priorate, and held the situation until his 
decease. 

From the nature of the case, we have little to say of 
Thomas's cloisteral life. Without any considerable dis- 
turbance,, it flowed on like a limpid brook, reflecting on 
its calm surface the unclouded heavens. Quiet indus- 
try, lonely contemplation, and secret prayer, filled up 
the clay, and every day was like another. Of the in- 
stances with which he was accustomed to enliven his 
discourses, many seem to have been borrowed from his 
own experience ; but, as he always speaks in the third 
person, these are hardly distinguishable from the rest, 
and furnish little that is characteristic. I shall adduce 
but two particulars, of which the first is as follows : A 
pious brother of ' the house had to officiate at mass. 
Before performing the duty, he visited another who lay 
dangerously ill, and was entreated by him to offer in 
the service a prayer for his recovery. The brother com- 
plied with the request. At the conclusion of mass, the 
patient felt himself relieved, and in a few days was re- 
stored to health ; and so strong an impression did the 
circumstance make upon his mind, that from that time 
he became more and more zealous in his devotions and 
pious studies, and after some years rose to the dignity 
of prior. In this instance, Thomas may have been 
either the one or the other of the two parties. The 
second incident has, from the earliest times, been sup- 
posed to have occurred to Thomas himself : One of the 
brethren had lost in his cell a book upon which he 



40 L I F E O F 

placed a particular value. After having long sought 
for it in vain, he at last addressed himself by prayer to 
the Virgin Mary, and several times repeated the Salu- 
tation of the angel ; whereupon, while sitting upon his 
bed opposite the Virgin's picture it seemed to enter his 
mind, like an inspiration, Search below the straw of the 
bed ! He obeyed, found the lost treasure, and was 
thereby greatly encouraged in the worship of Mary. 
Both narratives present to us a peculiar feature in the 
piety of Thomas, connected with the state of education 
at the time, and of which many instances might be ad- 
duced. We allude to credulity for the marvelous, and, 
what is partly connected with it, zeal for the worship 
of the saints. In both respects, but particularly in the 
adoration of Mary and St. Agnes, the pious brother 
goes great lengths, and occasionally falls into the play- 
ful. Even here, however, all he says has ever an amia- 
ble, ingenuous, and thoroughly moral character, and he 
is far from allowing these things to displace the essen- 
tials of true piety. 

Thomas, by moderating the rigor of mortification, 
and by a well-regulated activity, reached a very ad- 
vanced stage of life. He died in July 1471, at 
the age of from 91 to 92. 1 Kespecting the last years 

1 Such must have been his age, if, according to the dates assigned by 
all, his death took place about the end of July (octavo Calendas Augusti) 
1471, and he was bom in 1380. This is also the opinion of the early 
■writers, one of whom, Jodocus Badius, xii. 5, calls him a man of ninety, 
and the other, Franciscus Tolensis, § 8, a man of ninety-two. Of this 
period he passed no less than seventy-one years on Mount St. Agnes, six 
of a novitiate, and sixty-five as an actual Canon. Previous to which he 
had lived seven years in the house of Florenlius. According to this 
computation he could not have been, as Jodocus Badius supposes, twelve, 



THOMAS A KEMPIS. 41 

of Lis life tradition has preserved no particular ac- 
count. ? 

In his work upon Spiritual exercises, Thomas exhorts 
the monk " to show forth in his whole walk, modesty 
and pious cheerfulness/' and in another passage depicts 
the man of Grod as "of a cheerful countenance, calm 
and pleasant in his discourse, prudent and regular in all 
his actions, and ever shedding around him peace and 
blessing." It seems as if by these traits he had de- 
picted himself. All who were acquainted with him have 
borne witness how, during the whole course of his life, 
he evinced love to God and love to man, cheerfully 
bearing all afflictions, and kindly excusing the faults 
and foibles of his brethren. In his whole nature and 
habits, 2 he was cleanly, moderate, chaste, inwardly 
happy, and outwardly cheerful. His utmost endeavor 
was to maintain a uniform tranquillity and complete 
peace of mind. With this view, he did not willingly 
entangle himself with the business of the world, avoided 

but thirteen or fourteen years of age on his arrival at Deventer, unless we 
suppose, what is less probable, that he spent two years there before his 
admission into the Brother-house. Accordingly, the dates in the life of 
Thomas may, with the greatest likelihood, be stated as follows : He ar- 
rived in his thirteenth year at Deventer, and was in the year following 
admitted into the house of Florentius. Here he remained seven years, 
and then, when between twenty and twenty-one, went to Mount St. 
Agnes, where he lived six years as a novice, and sixty-five as a Canon, 
consequently the whole period betwixt 26th and 91st, or 27th and 92d 
year. 

1 Eespecting the exhumation of his bones, which took place about the 
year 1672, and their re-interment at Zwoll, see Foppens BibL belg, ii. 
1138. 

2 These traits are borrowed in part from his own writings, but mainly 
from Francisci Tolensis Yita Thorn. § 9, sqq. 



42 LIFE OF 

intercourse with the great and honorable, observed a 
marked silence when the conversation turned on tem- 
poral things, and was ever fond of solitude and medita- 
tion. At the same time, he was any thing but stupid. 
From early youth he had a very lively sense of friend- 
ship, for which, it is true, he found no solid or lasting 
basis except in a mutual love of divine things. He was 
full of zeal and activity in promoting the welfare of his 
community, and especially in whatever tended to en- 
liven or adorn the divine worship ; and in his own 
favorite province, when God and divine things were the 
subject of conversation, he was an eloquent and inex- 
haustible speaker. Multitudes from remote places 
nocked to hear him. And whenever he was solicited, 
he was always ready to deliver a discourse, only taking 
a short time for meditation or sleep. He also gave 
regular addresses with great care and faithfulness. We 
still possess a series of Sermones and Collationes from 
his hand, for the special use of novices, which, in clear 
and flowing diction, and with rich applications to life, 
imj)ressively propound the doctrine of his practical and 
devotional mysticism. 

In devout exercises, public and private, Thomas was 
unwearied. Like the friend of his youth, Arnold of 
Schoenhofen, he was all his life the earliest at the com- 
mencement, and the last at the close, of divine service. 
During the singing of the Psalms, 1 he stood in an erect 
posture, never studying his ease by leaning or support- 
ing his body ; his look was often raised heavenward ; 

! Thomas repeatedly expresses his strong taste for sacred music ; and 
does so in a peculiarly characteristic manner in the Sermon, ad Novit., P. 
1. Serm. 6. Esempl. 3, where probably he is himself one of the parties. 



THOMAS A KEMPIS. 43 

his countenance, in a manner, shone, and his whole 
frame involuntarily followed the direction of his soul. 
To a person who, making use of a pun current among 
the monks, observed to him that he seemed as fond of 
the Psalms as if they were salmon, he replied, " It is a 
fact, hut my disgust is also excited, when I see men 
not duly attentive to them." It must he mentioned as 
part of his private discipline, that on certain days of 
the week, while singing the hymn Stetit Jesus, he used 
the scourge. 

Thomas' outward appearance corresponded to the 
gentleness of his inward nature. He was below the 
middle size, but well-proportioned. The color of his 
face was fresh, with a slight tinge of brown. His eyes 
were piercingly bright, and, in spite of incessant use, 
retained their acuteness of vision to extreme old age, 
so that he never used spectacles. Franciscus Tolensis 
was once shown a picture 1 of him even then much 
effaced, but with the characteristic motto at the foot, 
" I have sought rest everywhere and found it nowhere, 
save in solitude and books." 

These things taken conjunctly exhibit a man who 
undoubtedly cultivated and displayed only one aspect 
of human nature and life. That aspect, however, has 
also its rights, and was displayed by Thomas in a way 
which entitles him to be considered its perfect type and 
finished model. The unity of his character was the 

1 His likeness, together with a prospect of the monastery of St. Agnes, 
was engraved on a plate of copper that lies over his body. In this en- 
graving is represented a person respectfully presenting to him a label on 
which is written a verse to this effect: "0 where is peace, for thou its 
paths hast trod ?" To which Thomas returns another label, inscribed as 
follows: "In poverty, retirement, and with G-od." — Malcolm's Memoir. 



44 L I F E F 

more complete that, as a whole, it was undisturbed, in- 
asmuch as, from early youth, he had pursued essentially 
the same course. Thomas paid no attention to the 
world. He valued science only in as far as it subserved 
religious purposes. He was no scholar in the proper 
sense of the term, and did not even aspire to be an 
orator. All he did and endeavored had, as its single 
and exclusive drift, to cherish the one thing needful in 
his own heart, and to train others in apostolical sim- 
plicity for the same object. Compared with this, he 
disregarded all other things. The love of God, and 
reared on that foundation, peace of mind, and the calm 
happiness of unbroken fellowship with Him, was the 
ultimate and exclusive object of all his efforts. And 
this object he attained as few else have done. His own 
being was wholly imbued with the love of God and 
Christ, and pervaded by calmness and peace ; and of 
this love and peace he has been not only the most im- 
pressive preacher, but, I might say, the attractive mag- 
net to countless multitudes. This leads us to his writ- 
ings and their contents. 

If called upon to state the thoughts, principles, and 
maxims, upon which the life of Thomas was based, the 
question is not so much of a system of doctrine, prop- 
erly so called, as of a theory of religion and morality. 
It is true that with him, in common with all eminent 
men, a few governing thoughts constitute the kernel of 
his intellectual being, and that, impelled by the ardor 
of his love, he never tires of propounding and enforcing 
them in ever-fresh, although but slightly varied, forms. 
But then his thoughts do not appear as abstract no- 



THOMAS A KEMPIS. 45 

tions, far less as a complete body of these, but are pre- 
sented as maxims, in a gush, of devotional oratory, 
sometimes bordering on the poetical. In a word, what 
we find in him is practical wisdom in proverbs, which, 
however, is sustained by a determinate general tend- 
ency of life and Spirit. In this mental tendency, if 
analyzed into its constituent parts, and duly estimated, 
we must distinguish two elements : the one essential, 
universal, and of enduring importance, the other more 
formal, pertaining to the particular age, and of transi- 
tory nature ; the one is Christianity, the other Mona- 
chism. It is true that, even in Thomas' case, these 
elements are not separate and disjoined, but throughout 
fused into each other by the common medium of prac- 
tical Mysticism. Christianity with him is imbued with 
Monachism, although more so in some points and less 
in others, and, as must be allowed, is thereby troubled 
and narrowed, but Monachism is always animated and 
refined by Christianity. Still, sometimes the one, and 
sometimes the other, preponderates, and it is possible, 
without violently dissevering, to contemplate them 
apart. 

The works of Thomas, 1 which show, not indeed the 
absence of general Christianity, but yet the predom- 
inance of Monachism, are his sermons to novices, and 
his discourses to conventual brethren in general, his 
" Disciplina Claustralium" and u Dialogus Noviti- 
orum" together with several smaller pieces, particularly 
letters and poems. In this class we must also reckon 
the biographies of the most eminent of the Brethren 

1 I here use the edition of Thomas' Opera omnia by the Jesuit Som- 
malius, Cologne, 1728, 4. 



46 L I F E O F 

of the Common Lot, in which he exhibits the ideals of 
the ascetic life. 1 The works in which, on the contrary, 
rnonasticism is not wanting, but where general Chris- 
tian mysticism forms the principal ingredient, are, the 
" Imitation of Jesus Christ," 2 the " Soliloquy of the 
Soul," the " Garden of Koses," the " Valley of Lilies," 
the tract " Be Tribus Tabemaculis" and some minor 
treatises. Among these the book on the " Imitation of 
Jesus Christ," 3 standing — as no one doubts, and as 
even its effects have demonstrated it to do — in point of 
excellence far above all the rest, is the purest and most 
finished production of Thomas, and next to it, although 
in much lower degree, we would place the " Garden of 

1 Thomas has written at large biographies of Gerhard and Florentius, 
and more briefly those of Florentius' eminent disciples, John Gronde, 
John Binkerink, Lubert Berner, Henry Brune, Gerhard Zerbolt, iEmilius 
Van Buren, Jacob Von Viana, Arnold Schoonhoven, and John Cacabus, 
the pious cook in the house of Florentius. These biographies are in 
Sommalius' edition of 1560, in the 3d part, s. 3-142; and in that of 
1728 in the last part, s. 1-113, and are succeeded by the life of the saint 
Lidwina or Lidwigis. In Florentius and his disciples Thomas portrays 
men whom he intimately knew ; and hence his representations, although 
imperfect in respect of language (he says himself that he describes them 
barbarizando), are in a high degree natural and vivid, and owing to his 
love for the subjects, have a childlike affectionateness. We fancy we are 
beholding pictures from the Dutch school of that age. The abundance 
of individual traits makes the life of Florentius the most attractive of 
them all. The reader will have observed how largely we have hitherto 
drawn our materials from these sources. They are the most important 
fund of knowledge respecting the inward life of the community of the 
Brethren. 

2 I entertain no doubt that this work proceeds from Thomas, and no 
one else. 

3 This work has seen near forty editions in the original Latin, and 
above sixty translations have been made from it into modern Ian- 



THOMAS 1 KEMPIS. 47 

Koses," which is even more sententious and apotheg- 
matic in its style. In the first-mentioned writings, and 
consistent with their predominant monastic stand-point, 
the doctrine of works and their meritorionsness occupies 
a most important place. In those last mentioned, es- 
pecially the " Imitation of Christ," that doctrine almost 
wholly disappears, and, excepting in a few allusions, all 
is traced back to Divine grace. We may conclude from 
this, what is proved by their higher excellence in other 
respects, that these productions belong to the later pe- 
riod of Thomas' life. 1 

Thomas' whole theory can not in respect of the 
thoughts be properly called original. Mystical theology 
is based essentially upon experience, principally the 
mystic's own, but likewise also that of others. In the 
latter respect it depends upon tradition. Through the 
whole of the mediaeval period there runs a traditional 
mysticism, molding the same material of thought into 
a variety of forms. In this general current, after it had 
assumed the particular form given to it, first by Kuys- 
broek, and subsequently by the founders of the Brother- 
hood of the Common Lot, Thomas a Kempis occupies a 
place. He draws continually from the great tradition- 
ary stream. Along with his own experiences, he every- 
where takes advantage of the insight, the sayings, and 
the exemplary lives of the Fathers and the Brethren, 
both far and near, and blends them with his acute ob- 
servation of life and profound knowledge of the human 
heart into a far richer whole than any from the same 

1 " He composed his treatise on the ' Imitation of Christ' in the sixty- 
first year of his age, as appears from a note of his own writing in the 
library of his convent." — Malcom's Memoir. 



48 L I F E F 

circle had ever hitherto done. But even although this 
material be not to any great extent original, it yet ac- 
quires, through the individuality of Thomas, compact- 
ing it into a beautiful unity, a new soul, something pe- 
culiarly lovely, amiable, and fresh, a tone of truth, a 
cheerfulness, and gentle warmth of heart, by virtue of 
which it produces quite a peculiar effect. This, in our 
opinion, is the chief quality, especially of the book of 
the "Imitation of Jesus Christ." It charms us by 
truth which is the genuine reflex of the author's life, 
and is self-evidenced in every word, by the heart that 
beats in it, by the pure, unmingled tone, the silver ac- 
cent of inward genuineness, the simple child-like spirit 
which pervades the whole. 

This unmixed simplicity of character was, in the case 
of Thomas, chiefly dependent upon his complete and 
entire abstraction from many things which create dis- 
cord in the minds of other men. The world did not be- 
wilder him ; art and nature with their glories and 
charms tempted him not away from his inward mus- 
ings ; science suggested to him no riddles and doubts, 
occasioned him no conflicts and pains. He kept aloof 
from them. As the bent of his mind was exclusively 
heavenward, his relation to civil and political life was 
purely negative. In his eyes it belonged to the world. 
His bearing toward it was that of a pilgrim and strang- 
er. In all his writings we do not discover one trace of 
interest in it. At the most we can only reckon as such 
the frequently recurring warning that the devotee 
should beware of courting intercourse with the great 
and mighty, 1 a warning which he himself conscientiously 

1 K g. Sermon, ad Nov it. ii. 3, p. 12, and elsewhere. Of the fact, that 



THOMAS A K EM PIS. 49 

followed. Art, especially in so far as it was consecrated 
to the service of religion, was more likely to have at- 
tracted his susceptible mind, especially considering that 
in the Netherlands it had already displayed great life 
and riches. The more considerable cities possessed 
numerous workshops of painters and statuaries. 1 The 
brothers Hubert and John van Eyck had executed the 
miracles of their pencil. Hemmling was Thomas' co- 
temporary. The glories of Gothic architecture were 
presented to his eye, but they had no charms for him. 
At the most he had a taste for psalmody, in which he 
even tried his hand, 2 only however for sacred music in 
the ascetic spirit. Even nature appears to have been 
strange to him. While Kuysbroek was fond of musing 
in the forests of Grunthal, Thomas confined himself 
wholly to his cell, and warns the reader against even 
taking a walk, as calculated to disturb and distract the 

by his simple book on the "Imitation of Christ," he would one day find 
his way into the society of the great, Thomas himself had not the faint- 
est foreboding. 

1 So early as 1396, Antwerp possessed five painter and sculptor estab- 
lishments, from which we may infer the number generally in the Nether- 
lands. See Waagen on Hubert and John Yan Eyck, Breslau, 1822, s. 62, 
a work affording much general information respecting the state of art at 
the time in the Netherlands. 

2 We possess a small " Poetical Remains" from the pen of Thomas, con- 
sisting partly of short poems, some of them versus memoriales, containing 
ascetical and monastic rules, and partly connected with his main theme, 
viz., the doctrine of the Imitation of Jesus Christ, and partly having 
more the character of ecclesiastical hymns, Cantica Spiritualia, which 
celebrate the Trinity, the Passion of Christ, John the Baptist and the 
Evangelist, the Virgin Mary, St. Agnes, and other saints. The pious, 
childlike, and amiable mind of Thomas is expressed in these poems, but 
they do not manifest any particular talent or perfection in sacred poetry. 
In some passages they become puerile and sportive. 

3 



50 LIFE OF 

mind , and from which a man rarely returns improved. 
Considering the school through which he passed, one 
might confidently have expected in Thomas an inclina- 
tion for science, and of this he certainly is not wholly 
destitute. The ascetical impressions, however, which he 
had received at Daventer had speedily overgrown those 
of a scientific character, and he appreciated science only 
in its moral and practical aspects. Let us ohserve more 
narrowly what his relation to it was. 

Thomas, according to the standard of the age, was 
not unlearned. He had very diligently read the Bible, 
and likewise its patristic and mystical expositors, and 
recommended to others in the most urgent manner the 
study of both. He expressed himself in the language 
of scholars, although not with elegance or purity, as he 
modestly acknowledges, still with ease and fluency. He 
loved good and useful books, and took a lively interest 
in their collection, preservation, and use, considering it 
as a necessary ornament of a good monastery to possess 
as rich and beautiful a library as possible, and reckon- 
ing it one of the standing duties of a true monk, to read 
and write books. He likewise encouraged susceptible 
youths to the zealous prosecution of their studies, and 
even to the acquisition of a classical education. Several 
of the most meritorious restorers of ancient literature 
went forth from his quiet cell, and he lived to see in his 
old age his scholars, Kudolph Lange, Moritz, Count of 
Spiegelberg, Louis Dringenberg, Antony Liber, and, 
above all, Kudolph Agricola and Alexander Hegius, 
laboring with success for the revival of the sciences in 
Germany and the Netherlands. Accordingly Thomas 
was not without scientific culture himself, or the power 



THOMAS A KEMPIS. 51 

of inspiring a taste for it in others. He even says, 
" Science, and just as little the simple knowledge of 
objects, whatever they may be, so far from being blame- 
able, when considered in itself, is good and ordained of 
God '" and in another passage, " Nor must we blame 
that pious and modest investigation of truth which is 
always ready to receive instruction, and seeks to walk 
in the sound maxims of the Fathers/' His entire posi- 
tion is, however, far from scientific, in the proper sense 
of the word, and is and remains, even in reference to 
science, ascetical. He imposes upon it very narrow 
limits — calls upon it to abstain from the metaphysical, 
the transcendental, and all deeper research into God 
and the world, not to occupy itself with the Empyrean 
heavens and the higher orders of Spiritual beings (which 
speculative mysticism, and even Kuysbroek, brought 
within the range of contemplation), and to cherish the 
desire to know God, not as he is in himself, which the 
Schoolmen and even the philosophizing ecclesiastical 
Fathers aspired to do, but simply as he is in us. More 
especially, he considers science not as a relatively inde- 
pendent element of life, and possessing value on its own 
account, but appreciates and measures it on all occa- 
sions only by the standard of edification, and propor- 
tionately underrates the theoretical to the practical. It 
is not merely that he insists, above all things, on simple 
faith, inasmuch as " Human reason is weak and liable 
to err, which true faith is not." It is not merely that 
he lays down the principle, as we find Anselm also 
doing, that " all reason and natural investigation ought 
to follow faith, not to precede or impair it." But he 
puts no value upon any knowledge that is not of direct 



52 L I F E O F 

moral utility, and if ever he concedes any thing to 
science, always immediately annexes an antithesis by 
which the concession is as good as done away. If he 
has pronounced it to be good, he does not fail to say, 
" But a pure conscience and a virtuous life are always 
to be preferred." If he has insisted on toleration for it, 
he proceeds, " But blessed the simplicity which leaves 
the path of knotty questions and walks safely in the 
way of the divine commandments ! * ° * * You 
are required to have faith and an untainted life, not 
high intelligence or deep insight into the mysteries of 
God. If you do not know or comprehend tilings beneath 
you, how will you understand those which are above ? 
Submit yourself to God, humble your mind to believe, 
and the light of knowledge will be given you, in as far 
as it is salutary and needful." If he has admitted that 
" Every man has by nature a desire of knowledge," he 
adds the restriction, " But of what avail is knowledge 
without the fear of God ? Better the simple peasant 
who serves God than the proud philosopher who, neg- 
lecting himself, contemplates the courses of the stars," 
or " I would rather experience compunction than know 
how to define it," and " What will it profit you to hold 
deep disquisitions about the Trinity, if you want that 
humbleness of mind which alone is pleasing to it ?" 
All which propositions 1 are perfectly true and morally 
weighty, but at the same time depreciatory of science, 
inasmuch as they put it into connection with something 
bad, such as pride or want of self-acquaintance, and 

1 To this belongs also what Thomas says in the Doctrinale Juven. ii. 1, 
" It is a great fault to speak bad Latin in schools, but it is a still greater 
daily to offend God by sinning, and to feel no sorrow for doing so." 



THOMAS 1 KEMPIS. 53 

oppose to it morality and piety, as if these could not be 
united with it nor serve as its basis. 

But while thus unduly depreciating mere knowledge 
as a thing insufficient of itself, only ministering to pre- 
sumption, and inflating the mind, he, on the other 
hand, enjoins something of a far better sort, and which 
is at once practical in its nature and comprehensive of 
perfect humility, viz., Wisdom. Knowledge of itself is 
profane and humanly restricted. It derives its origin 
from the world, and entangles us with it. Wisdom, on 
the contrary, is heavenly and pure. It comes from God, 
and leads back to him again. In respect of its nature 
it is moral and holy, for not merely is it a higher and 
divinely-bestowed intelligence of the one thing needful 
for man to know, but it is, at the same time, divine 
freedom and divine peace, including within it the chief 
good, for which every man, by virtue of the deepest and 
inmost want of his nature, can not but long. 

Every man aspires after that which is good, and en- 
deavors to exhibit something of the kind in his life. 
Every man wishes inward contentment' and happiness, 
and pants for freedom as the best blessing which could 
fall to his lot. But the question is, where is all this to 
be found ? And on that point, before every other, we 
must be informed, in order not to be deceived with the 
semblance of good, as so many are. It is certain — and 
this proposition of the Bible Thomas incessantly re- 
peats — that the truth should and will make us free. 
But where is the proper, essential, imperishable, and 
ever satisfying truth ? 

All this, truth, freedom, peace, blessedness, the sub- 
stantial and imperishable good must be sought — as is in 



54 LIFE OF 

the first place Thomas' opinion — not in the tilings of the 
ivorld. Their nature is vain, their possession transient, 
their enjoyment accompanied with sorrow, their pleas- 
ures outweighed by their pains. For life is full of trib- 
ulations, and inscribed on every side with the cross. It 
is like a great cross, which a man is able to bear only 
when he is himself borne upon another. In the world, 
and its life of sense, man finds no true satisfaction, but 
disturbance and distraction, misery and death, and for 
a recompense, the eternal pains of hell. And just as 
little ought he to seek his peace among the creatures — 
that is, his fellow- men. They are frail, changeable, 
uncertain, and deceptive. Every man is a liar, a sin- 
ner, an imperfect being. With such a being the chief 
good can never be found ; as it can not with any of the 
creatures at all. For the same reason, neither ought a 
man to seek it in himself, for he must recognize himself 
as in all things a dependent and transitory being, and, 
above all, as corrupt, and in every circumstance of his 
life sinful, erring, and defective, drawn down by his sen- 
suality, or pushed aloft by his pride, but always gov- 
erned by caprice and selfishness. 

Well might man be lord of the earth, if his senses 
were but subjected to his reason, and his reason to the 
will of God. This he was destined to be ; but this he 
is not. " His nature, originally good, was depraved by 
the first man, and infected with sin, so that, when left 
to itself, it inclines him to that which is base and wicked. 
For the little power that remains is but as a spark buried 
in ashes. That spark is the natural reason, which, sur- 
rounded with thick darkness, and though still preserving 
a sense of the difference between good and evil, truth 



THOMAS A KEMPIS. 55 

and falsehood, is yet incompetent to execute all that it 
approves, and attain to the full light of truth, or to 
soundness of affection. * * * * * * Hence, it is, 
that with my flesh I serve the law of sin, being more 
obedient to my senses than to my reason. c To will is 
present with me, but how to perform that which is good, 
I find not/ This is the cause why I often purpose many 
good things ; but through lack of grace to aid my weak- 
ness, shrink from the smallest resistance, and lose heart. 
Hence, I know the way of perfection, and see with suf- 
ficient clearness how I ought to act ; but oppressed with 
the weight of my corruption, I fail to rise to that which 
is the more perfect." Accordingly, that which, in oppo- 
sition to grace, Thomas styles the nature of man, has in 
the delineation he makes of it, the following properties. 
It seeks its own profit and advantage ; and is fond of 
being honored and respected. It looks to the things 
that are temporal, rejoices in earthly gains, mourns over 
earthly losses, and is provoked by the slightest injury. 
It is more willing to receive than to give, and loves its 
own peculiar things. It courts enjoyment and idleness, 
and is charmed with the beautiful and curious. It is 
strongly inclined to the creatures and the flesh, willingly 
seeks consolation from outward sources, rejoices in the 
multitude of friends and relatives, in nobility of birth 
and powerful connections ; while, on the contrary, it 
flies from all that is humble and obscure, from every 
slight and humiliation, will not consent to be outdone, 
. to obey, to suffer, or to die. In a word, it refers all to 
self, and strives and contends only for its own profit, 
and transitory enjoyments. 

If, then, such be the case with the world, with men, 



56 LIFE OF 

and with one's own natural self, where can man find 
that which is truly good, and which enduringly satisfies ? 
Not in the multitude of things, which distract, but in 
the one which collects and unites. For the one does not 
proceed out of the many, but the many out of the one. 
That one is the thing needful, the chief good, and noth- 
ing better and higher either exists, or can even be con- 
ceived. " For such a Being/' says Thomas, " my soul 
most vehemently longs — for One who is greater, better, 
and worthier, than any other can be, and who abounds 
with all good things." Such a Being is God. He alone 
it is who can quiet the longings of the heart, and make 
it wholly tranquil and happy. Compared with Him the 
creature is nothing, and only becomes any thing when 
in fellowship with Him. " Whatever is not God," says 
Thomas, " is nothing, and should be counted as nothing. 
That man will long remain little and groveling himself, 
who esteems any thing great, save the one infinite and 
eternal good. * - * All that does not proceed from God 
must perish." Here we find Thomas agreeing in words 
with Eckart of the Free Spirit. Both say, God is all 
and man nothing. But with what difference of mean- 
ing ! Eckart understands the proposition metaphysi- 
cally, and thinks of God as the only Being, the universal 
substance, in respect of which all created existence is 
but accidental ; whereas Thomas understands the prop- 
osition morally, and thinks of God as the chief good, 
who has permitted rational creatures to have a real sub- 
sistence, although not one independent of Him. Accord- 
ing to Eckart, man only requires to bear in mind his 
true and eternal nature, in order to be himself God ; 
according to Thomas, God, as himself the most perfect 



THOMAS A KEMTIS. 57 

person, in the exercise of free grace, and from the full- 
ness of the blessings that reside in Him, is pleased to 
impart personality to men in order that, although morally 
considered, they are themselves nothing, they may, 
through Him, and in voluntary fellowship with Him, at- 
tain to true existence and eternal life. 

To enter into fellowship with God, the chief good and 
fountain of blessedness, and to become one with Him, is 
the basis of all true contentment. But how can two 
such parties, God and man, the Creator and the crea- 
ture, be brought together ? God is in heaven and man 
on earth ; God is perfect and man sensual, vain, and 
sinful. There must, therefore, be mediation, some way 
in which God comes to man and man to God, and both 
unite. This union of man with God depends upon a 
twofold condition, one negative and the other positive. 
The negative is that man shall wholly renounce what 
can give him no true peace. He must forsake the world, 
which offers to him so much hardship and distress, and 
whose very pleasures turn into pains ; he must detach 
himself from the creatures, for nothing denies and en- 
tangles the heart so much as impure love of them, and 
only when a man has advanced so far as no longer to 
seek consolation from any creature, does he enjoy God, 
and find consolation in Him ; he must, in fine, die to, 
and deny himself, and wholly renounce selfishness and 
self-love, for whoever loves himself will find, wherever 
he seeks, only his own little, mean, and sinful self, with- 
out being able to find Gocl. This last is the hardest of 
all tasks, and can only be attained by deep and earnest 
self-acquaintance. But whosoever strictly exercises self- 
examination, will infallibly come to recognize himself 



58 LIFE OF 

in his meanness, littleness, and nonentity, and will be 
led to the most perfect humility, entire contrition, and 
ardent longing after God. For only when man has be- 
come little and nothing in his own eyes, can God be- 
come great to him, only when he has emptied himself 
of all created things can God replenish him Avith His 
grace. A great many of Thomas' sayings pertained to 
this subject. Of these we shall adduce a few. " The 
further man recedes from the consolations of earth, the 
nearer he draws to God ; and the deeper he descends 
into himself, and the more vile he becomes in his own 
sight, the higher does he rise toward God. Wert thou 
sensible of thine own nothingness, and emptied of all 
love to the creatures, I would then shed forth my grace 
largely upon thee. As long as you fix your eyes upon 
the creatures, you lose the view of the Creator, * * * 
All consists in bearing the cross, and in dying upon it. 
And there is no other way to life and true peace of 
mind, but that of the holy cross, and of daily mortifica- 
tion. ° * * If you dispose yourself for that to which 
you are appointed, viz., suffering and mortification, it 
will soon be better with you, and you will find peace. 
* * -:;:- rp^ more an y one ^ eg ^ hi mse if^ so much the 

more does he begin to live to God. * * * Take always 
the lowest place and the highest will be given you, for 
the highest depends on the lowest. * * * Without 
first humbling yourself, you will never ascend to 
heaven." Great is the sacrifice which is here required 
at the hands of man, being no less than inward annihi- 
lation and parting with all that is his own, but the re- 
quisition is immediately coupled with a promise as 
great, viz., that he shall receive God. God has given 



THOMAS A KEMPIS. 59 

all to man, and desires that man may give himself 
back to the Giver, in order to receive God fully in re- 
turn. Thomas puts the following language into the 
mouth of God, " My son, that thou mayest possess all, 
thou must wholly surrender thyself reserving nothing. 
Forsake thyself and thou shalt find me. Have nothing 
of thine own, not even thy will, and great will be thy 
gain. Without the total abnegation of self, thou canst 
not attain perfect liberty. They who seek their own 
and love themselves are fettered slaves. Give then all 
for all, ask for nothing and require nothing back, con- 
tinue wholly and stedfastly attached to me, and thou 
shalt possess me. Thou wilt be free in thy heart, and 
no darkness will cover thee. Let it be the aim of thy 
endeavors, prayers, and desires, to despoil thyself of all 
that is thine own, to follow Jesus naked as He was 
naked, to die to thyself, and live forever to me." 

Here, however, we have already made the transition 
to the positive side of the matter. Not only must a 
man become free from the world, the creatures, and 
himself, but God must also impart himself to him, in 
order that he may thenceforth live to God. The two 
things, however, being dependent upon each other, and 
taking place simultaneously, can not be effected by man 
alone, but are brought about essentially by God, and 
through divine grace. Man can not by his own strength 
rise above his own level, and can only become partici- 
pant of God by God's imparting himself to him, and 
infusing into him his spirit and his love. Having con- 
densed his whole doctrine into the short rule, " Part 
with all and thou wilt find all" he immediately subjoins, 
" Lord, this is not the work of a day, nor a game for 



60 L I F E O F 

children. These few words include all perfection." 
Here, accordingly, an efficacy must intervene which is 
superior to human strength. This efficacy is divine love 
imparting itself to man, and becoming the mediatrix 
between God and him, between heaven and earth. 
Love brings together the holy God who dwells in 
heaven and the sinful creature upon earth, uniting that 
which is most humble with that which is most exalted. 
It is the truth that makes man free, but the highest 
truth is love. Divine love, imparting and manifesting 
itself to man, is grace. God sheds forth his love into 
the heart of man, who thereby acquires liberty, peace, 
and ability for all good things ; and, made partaker of 
this love, man reckons as worthless all that is less than 
God, loving God only, and loving himself no more, or, 
if at all, only for God's sake. He loves all things in 
God, and is filled with the purest spirit of devotion, 
the most active zeal to do good. " Love/' as Thomas in 
a sort of hymn pronounces her eulogy, " love is truly a 
mighty good. It lightens the heaviest loads and smooths 
the inequalities of life. It bears the burden without feel- 
ing it, and gives sweetness and relish to the bitterest 
things. It prompts to great enterprises, and kindles 
the desire of higher and higher perfection. It aspires 
upward, and will not be restrained by the things of this 
earth. * * * Nothing is sweeter than love, nothing 
stronger, nothing higher, nor more extensive, nor more 
pleasing, nor more full, nor more excellent in heaven or 
on earth, for love is born of God, and can not find rest, 
but by rising above all created things to rest in God. It 
flies and runs, and is full of alacrity. It is free, and 
knows no restraint. It gives all for all, and possesses 



THOMAS A KEMPIS. 61 

all in all, because it reposes in the one Supreme good, 
from which every good originates and flows. It regards 
not gifts, but rises above all blessings to Him who be- 
stows them. It sees no difficulty, cares for no labor, 
and attempts what is above its strength. It complains 
not of impossibility, but looking upon all things as both 
possible and lawful, it has ability for all. Though ex- 
hausted it is never weary, though straitened not en- 
slaved, and though alarmed not confounded ; but, like a 
lively flame and burning torch, it darts upward, and 
forces a safe passage through every obstacle. * * * 
Not that it is soft and fickle, or intent upon vain things, 
but strong, manly, prudent, circumspect, sober, chaste, 
stedfast, and calm, keeping a constant guard over the 
senses." He who has found love has found the best of 
things. " Love is of itself sufficient ;" in it he possesses 
all that he can ever want. " Nothing is better for thee, 
nothing more salutary, nothing more pleasant, nothing 
worthier and higher, nothing more perfect and blessed, 
than most ardently to love and most highly to praise 
God. This I say a hundred times, and a thousand 
times do I repeat, do it as long as thou livest and pos- 
sessest feeling and thought. Do it by word and deed, 
by day and by night, at morning, noon, and eve, every 
hour and every moment." True love to God, inasmuch 
as it springs from the renunciation of self, and the deep- 
est sense of needing Him, likewise includes in it the 
purest humility ; and humility is the fountain of wis- 
dom and peace, more than lofty knowledge. 

Love is the means of uniting the will of man with the 
will of God. He who loves God traces all things back 
to their first cause, and submits himself unconditionally 



62 LIFE OP 

to his will ; and what can impart a higher peace ? " If 
you aim at and seek after that only which is well-pleas- 
ing to God, and profitable to your neighbor, you will 
enjoy inward peace. Every creature will be to you a 
mirror of life, and a book of sacred doctrine, and none 
of them so humble and vile, but will show forth to you 
the divine goodness/' He who thus loves and whom 
love leads to devote himself to God, can say, "Lord, 
give me what thou wilt, and- in what measure, and at 
what time thou wilt. Deal with me as thou wilt, as 
thou seest to be best, as best pleaseth thee, and will 
best tend to thy honor. * * * If it be thy will to 
leave me in darkness, blessed be thy name ! Or if it be 
thy will that I should walk in thy light, blessed also be 
thy name ! I desire to receive with indifference from 
thy hand, good and evil, sweet and bitter, joy and sor- 
row, and to be thankful for all that befalls me/' In 
fine, divine love is also the means of restoring the right 
connection between man and man. It is not merely 
that henceforth we love men purely and freely in God, 
and for God's sake, and no more with a sensuous and 
creature-affection. But, moreover, all we have it in our 
power to do for them, all good works and virtues, there- 
by acquire their worth and importance. Love becomes 
not merely the incentive, but the very soul of virtue, 
that which first gives it its proper life. Without love 
the greatest achievement is nothing ; but love makes 
the smallest great and divine. " Without the love of 
God and our neighbor," says Thomas, " no works are 
of any avail, even although they may be commended by 
men ; they are but like empty vessels without oil, and 
lamps that give no light in the dark." And in another 



THOMAS A KEMPIS. G3 

passage, " Without love no external work profiteth any 
thing, but any work, however trifling and contemptible, 
if clone from love, is fruitful ; for God pays more regard 
to the disposition from which we act than to the amount 
we perform. He does much who loves much. He does 
much, who does well that which he does ; and he does 
well that which he does who subserves the common 
good more than his own will. * * • He who has 
true and perfect love does not seek himself in any thing, 
but only desires that God may be glorified. He cares 
not to have joy in himself, but refers all to God, from 
whom, as their source, all blessings flow, and in whom, 
as their final end, all saints find a blissful repose." 

It may excite surprise that in the whole preceding 
exposition, though mostly made up of quotations from 
Thomas's Imitation of Christ, no express mention is 
made of Christ's 'person. Although, however, not ex- 
pressly, this has been implicitly done all the way ; for 
he who names God and love has, according to the views 
of Thomas, also named Christ ; and to speak of humil- 
ity, self-denial, mortification, living in God, peace, and 
blessedness, is- virtually to speak of Him. In Thomas's 
conception, Christ is the actual love of God manifested, 
uniting humanity with divinity ; He is the prototype of 
perfect self-relinquishment and oneness with God, of 
unalterable peace and untroubled blessedness in God. 
His cross is the universal cross, his victory the victory 
of all the good who love God. The reception of Jesus 
into the heart is the reception of the divine love. Em- 
bracing there his passion and death, or, in other words, 
his cross, becomes the dying and crucifixion of self. 
The imitation of Jesus is the life of holy humility, self- 



64 LIFE OF 

denial, and affectionate labor for others. Hence the 
doctrine of the Imitation of Christ is of so great import- 
ance to Thomas, not merely in the book which bears 
that title, but generally in all his writings. Even in 
the smallest of his poems, it forms the leading thought. J 
Side by side with the fundamental maxim, " Give thy- 
self wholly to God, and thou wilt wholly receive Him," 
stands another of no less weight, nay, substantially 
equivalent, " Keceive Christ, let him be found within 
thee, follow him and imitate his example, and with him 
thou hast all." In Thomas's mind Christ no less than 
God, is the all in all, the Divine image, the pattern of 
the active as well as of the contemplative life, of how to 
act and how to suffer. He is the Master, of all, the book 
and the rule of the religious, the model of the clergy, 
the doctrine of the laity, the text and commentary of 
the decrees, the light of believers, the rejoicing of the 
righteous, the praise of angels, the end and consumma- 
tion of all the longing of the saints. How holy, then, 
the soul which wholly denies self, and molds its entire 
life into conformity with Christ ! Christ sacrificed him- 
self completely for us, and in his body and blood, is con- 
stantly imparting himself to us, in order that we may 
wholly become His, and continue to be so, and may live 
in him more than in ourselves. All others a/e to be 
loved for Jesus's sake, but Jesus, like God, for his own. 
He should be with us always, wherever we go, and dwell 
in us and walk with us. " If in all things thou seekest 
Jesus, thou wilt find him in them all. If in all things 

1 Thomas expresses in poetry his thoughts on the Imitation of Christ, 
in the Vita boni Monachi, pp. 279 and 281, where two poems begin with 
the words: Vitam Jesu Ohristi studeimitari. 



THOMAS A KEMPIS. 65 

thou seekest thyself, thou wilt indeed find what thou 
seekest, but to thine own destruction." Above all, let 
Christ Crucified live in us, and His cross be wholly im- 
printed upon our hearts. To receive Christ crucified 
into the heart is the basis of all good. He pervades the 
whole inner man, and always and on every hand incites 
to good thoughts and deeds, fortifies timidity, drives 
away doubt, confirms faith, infuses love, and animates 
zeal. " In Christ the consummation of all the virtues 
beams forth as in a pure mirror, and in no book or sci- 
ence can any thing better or more perfect be found or 
known than in this book of life, which is the true light. 
But sweeter than incense is the perfume which the pas- 
sion of my Master exhales, comprehending in it a com- 
pendium of all graces." And this passion or the cross 
of our Master principally teaches us, what elsewhere 
appears in Thomas's eyes, the sum of all virtue, viz., 
the surrender of our own will, obedience unto death, 
renunciation of the pleasures of the world, and cheerful 
patience in affliction. 

According as Thomas apprehends the matter, Christ 
must be received into the heart, in a manner consistent 
with his nature and spirit, and must there take the 
place of the person's self. The image of Jesus, too, is 
always to be conceived in its totality, " He is- to me, 
when I duly reflect upon the subject, whole and entire 
in particulars, nor does any difference of appearance or 
age change my belief of the truth, because Christ is un- 
divided, and in all these forms equally to be adored." 
But we may, nevertheless, select the several points of 
his life and character, and hold them up to view. For 
in all these, we may find doctrine and example ; and 



66 LIFE OF 

thus again Thomas uses the life of Christ, even to the 
minutest point, as a pattern for himself and others. In 
this respect he goes so far as to seek in Christ a prece- 
dent for transcribing books. In preaching upon that 
passage of the Gospel which tells us that Jesus " stooped 
down and with his finger wrote on the ground," he says, 
" It is pleasing to hear that Jesus could read and write, 
to the end that the art of writing and zeal in reading 
pious books may delight us the more. Take pleasure 
then in imitating Him, even in reading and writing, for 
it is a good, meritorious, and pious work to write such 
books as Jesus loves, and in which he is confessed and 
made known, and to keep them with the utmost care." 
In this manner, accordingly, a man may set the exam- 
ple of Christ before him in all the occurrences of life, 
and, at all times and in all respects, ought to mold him- 
self into conformity with it, and according to the measure 
of human weakness, repeat Jesus in his own person. 

It is true that dying to self, appropriating Christ, and 
becoming one with God, are generally represented by 
Thomas as a single act ; but this is not to be understood 
as implying, that the operation is perfected in a single 
moment. 1 On the contrary, it embraces the entire be- 
ing, and progresses to greater and greater perfection, 
through the whole course of life. Only by degrees, and 
under a lasting conflict, which, however, is ever more 
and more becoming victory and peace, can the inward 
death and the inward life be consummated. Contrition 

1 Xon enim subita conversione, says Thomas of the apostles, whom he 
nevertheless contemplates as exemplars, nee una tantummodo die ad 
tarn magnam oerfectionem ascenderunt. Concio xxiii. de Spirit, sancto, 
p. 249. 



THOMAS A KEM PIS. 67 

must still be renewed afresh, and mortification take 
place in ever larger measure. A man should extirpate 
a vice every year, and signalize every day and minute 
by an advancement in good, and some action calculated 
to please God. He should unite himself by an ever 
closer and closer approximation to God, until at length 
he is wholly dissolved and swallowed up in the divine 
love, and God within him, is one and all. 

This explicative process, however dependent upon 
one decisive act of self-surrender and dedication to 
God, being nevertheless carried on gradually and in the 
face of difficulty and opposition, and never but dis- 
turbed by some alloy of sin, may yet be expedited by 
the use of certain means, and the adoption of a partic- 
ular method of life. And here it is that Thomas brings 
in asceticism and makes the transition to monkery. 
While the sect of the Free Spirit taught that for the 
contemplative man all outward things are indifferent ; 
and while Master Eckart advanced the dangerous tenet, 
that to such a man, the test of a thing's being good, is 
merely his own inclination impelling to it, we find in 
Thomas the very opposite. He says, " No man is wholly 
secure from temptations, so long as he lives, for he has 
that which is the cause of them within himself." He 
teaches, " We must not believe every word we hear, nor 
follow every impulse ; but we must cautiously and leis- 
urely deliberate the matter in its relation to God. * * * 
Take counsel of some prudent and conscientious man, 
and seek rather to be instructed by one who is better 
than yourself than to follow your own suggestions." 
He lays the whole stress upon breaking self-will : " The 
Cross consists in breaking self-will, and only the way of 



bO L I F E O F 

the Cross is the way of life." He everywhere insists 
upon a manful resistance to sensuality; upon guarding 
all the senses through which the temptation to evil may 
come, and, in order to enjoy solitude and sequestration 
in every place, upon building as it were a cell or taber- 
nacle within one's own heart, and making in it but one 
window for the admission of Christ. It is only by clos- 
ing the gates of sensuality that it is possible for a man 
to hear within him the word of the Lord, and calmly 
and collectedly to ponder on that which concerns his 
salvation. In order to bear up successfully in the con- 
flict with sensuality and self, Thomas prescribes a series 
of religious and moral exercises, partly of a private and 
partly of a public kind. The private are, solitude, 
silence, fasting, prayer, reading and even copying the 
Scriptures and other useful books, submission to the 
direction of a superior, self-examination daily, and 
chiefly in the morning and at night, repeated recollec- 
tion of God, eternity, heaven and hell, and unremitted 
occupation either of the body or the mind from the 
earliest to the latest hour of the day. The public are, 
regular attendance on divine worship, a zealous observ- 
ance of all sacred rites and seasons, the faithful adora- 
tion of Mary and the saints, and a frequent particrpa^ 
tion of the Holy Supper. " Eise early, watch, pray, 
labor, read, write, be silent, sigh, and bravely endure all 
adversity ;" these are Thomas's rules of life, which he 
never wearies of again and again repeating. 

In this manner Thomas's religious views of things pass 
through the intermediate state of asceticism, and at 
last end in monacliism. He shares the notion of almost 
the whole medieeval period, in reckoning monachism 



THOMAS A KEMPIS. 69 

the highest stage of the Christian life, and the monk 
the perfect Christian. This entailed two consequences : 
in the first place, much of a merely monkish nature 
mixes itself up in his mind with general Christianity, 
as we see even in the treatise of the "Imitation of 
Christ," which contains numerous passages calculated 
exclusively for monks ; secondly, general Christian truth 
is viewed hy him as the basis of monachism. This is 
shown in all his writings specially designed for monks, 
to whom in these he addresses the same religious and 
moral requirements as to every Christian, only super- 
adding others of a higher kind. For the ideal which 
Thomas formed of monachism was certainly of no mean 
kind ; here, as everywhere else, he evinces the same 
spirituality and rigor. 

Trained ascetically from his youth up, Thomas was 
full of lively zeal for the monastic life. It is true that, 
prudent and gentle in his sentiments, he by no means 
wholly condemns life in the world. On the contrary, in 
a comparison, such as elsewhere is often found, of the 
contemplative life with Maiy, and of the active with 
Martha, he admits that the part which Martha chose is 
also laudable and pleasing to God, and he insists that 
the sisters should not dispute to which the preference is 
due, but, mutually owning each other's advantages, unite 
in the common service of Christ. The part chosen by 
Mary, however, which here means the contemplative, 
and chiefly the cloisteral life, was to him the more eligi- 
ble and pleasant, and he would have recommended every 
one to lead even the active life, rather in the cloister 
than in the world, which he considered quite practicable. 
In the same way Thomas also admits that it is not 



70 LIFE OF 

given to every one to forsake all, renounce the world, 
and embrace the monastic life ; and it is for this reason 
that the devotees of contemplation are so few in num- 
ber. At the same time, however, he expresses himself 
strongly against the men of the world attempting to 
restrain the young from entering the monastery, and 
refutes the objections current among them. Nowhere, 
as he thought, but in the cell, in which he felt himself 
so happy, could man be fully withdrawn from the 
world. The society of brethren living in one house, 
under the same governor, and according to the same 
rule, engaging in the same prayers, devotional exercises, 
and labor, and mutually encouraging and supporting 
each other in all things, appeared to him the most 
charming picture of the Christian life, and one nowhere 
else to be found. But from this point of view he also 
required much of the true monk and the proper monas- 
tery. " It is not the hood/' he says, " which makes a 
monk, for it may be worn by an ass." All depends 
upon the inward frame of mind. As little had he any 
toleration for stupid and ignorant monks. Ck Woe," says 
he with severe rebuke, " to the clergyman without edu- 
cation or knowledge of the Scriptures, for he often be- 
comes the occasion of error, both to himself and others ! 
A clergyman without the Holy Scriptures is a soldier 
without weapons, a horse without a bridle, a ship with- 
out a rudder, a writer without a pen, and a bird 
without wings. And equally, a monasteiy which wants 
the Scriptures, is a kitchen without pots, a table with- 
out dishes, a well without water, a river without fish, a 
garden without flowers, a purse without money, and a 
house without furniture." Accordingly zeal for the 



THOMAS A KEMPIS. 71 

study of Scripture, and some degree, however moderate, 
of theological education, are held by Thomas as indis- 
pensable requisites for the monastic clergyman. Still 
more so, however, did he reckon the Christian virtues, 
first those of a more general kind, which we have already 
detailed, and then the particular ones, which specially 
pertain to him. These are partly some of Universal ob- 
ligation upon monks, to wit, poverty, chastity, and 
Obedience, and partly others more specific, such as hu- 
mility, patience, silence, a fondness for solitude, self- 
contemplation, and entire mortification. 1 Keligious 
poverty has in his eyes an equal value with martyrdom. 
He can not sufficiently enforce the virtue of punctual 
obedience, to which he was himself inured from his 
youth up. Although he does not condemn wise and 
edifying conversation, silence appears to him always 
more advisable than speaking, solitude much more con- 
ducive to improvement than society, and prolonged ab- 
straction and consideration of the things which pro- 
mote contrition, the conditions of an ever-increasing 
fellowship with God. 2 Thomas further requires from 
the monk, as specially incumbent, a strictly methodical 

1 Delineations of monastic life as it ought to be, and precepts and 
maxims for monks, may be found in all the works of Thomas. Yita boni 
Monachi in verses that rhyme, has, among other things, these lines : 

Sustine vim patiens. Tace, ut sis sapiens. 

Mores rege, aures tege. Ssepe ora, saepe lege. 

Omni die, omni hora, te resigna, sine mora. 
Translation. — " Sustain violence patiently. Be silent, that thou mayst 
be wise. Govern thy manners. Cover thy ears. Pray often, read often. 
Every day, every hour, be resigned, without delay." 

2 Thomas has composed a particular treatise upon the salutary effects 
of solitude and silence. De Solitudine et Silentio, p. 225-242. 



72 LIFE OF 

life, unintermitted activity, avoidance of all singularity, 
zeal in the social religious exercises, and affectionate 
activity for the common good of the brethren. He often 
gives summaries of the chief rules of the monastic life, 
of which we shall quote the two following instances : 
" Prompt obedience, frequent prayer, devout meditation, 
diligence in labor, fondness for study, the avoidance of con- 
versation, and a relish for solitude — these are what make 
a good monk and give a peaceful mind." * * * " Tffi 
things which are above all necessary and profitable, both 
for a man's own advancement in virtue and for the edi- 
fication of others, are solitude, silence, manual labor, 
prayer, reading, meditating upon the Scriptures, pov- 
erty, temperance, oblivion of one's native country, flying 
from the world, the quiet of a monastery, frequenting 
the choir, and remaining in the cell." 1 If we add the 
transcription of edifying books, we shall have men- 
tioned all that Thomas was wont to recommend to 
monastic brethren. 

Thomas was himself a rigid monk. He lays uncom- 
mon stress upon a strictly-regulated ascetical life, 3 
speaks strongly against the luxury and pride of many 
monks, their pomp of dress, riches, and the costly arch- 
itecture of their monasteries. He bestows most praise 
upon the strictest orders, to wit, the Carthusians and 
Cistercians, was himself punctual in all exercises, and 
used the scourge every week. Moderate in all other 

1 "A monk out of his cell is a fish out of the water." Valley of 
Lilies, xviii. l, p. 89. 

2 The observance of discipline is to him of higher importance than 
the scientia Scripturarum, which he elsewhere so greatly values. De 
Discipl. Olnnstr., i. 2, p. 131. 



THOMAS A KEMP IS. 73 

things, sensible of human weakness, and ever manifest- 
ing the innate gentleness of his disposition, he here dis- 
approves of all extravagance and excess. Setting out 
from the principle, " that all which goes beyond meas- 
ure and does not keep within its own distinctive limits, 
can neither please God nor be of long duration/' he 
says, " If you msh to carry through a fixed method of 
life, you must steer a middle course between two ex- 
tremes, so as not presumptuously to attempt what is 
above your ability, nor yet, on the other hand, slothfully 
to leave undone what you are well able to do. God re- 
quires of thee not the ctestruction of thy body, but the 
vanquishment of thy sins. He demands not what is 
unprofitable, but what is conducive to thy salvation. 
He counsels well, and provides the things necessary for 
thy life, in order that thou mayest make a good use of 
the body, to advance the welfare of the soul, but in 
no point to overstep the proper measure of discre- 
tion." * * * " It is hence requisite in every spirit- 
ual work, in order to finish what you have well begun, 
to observe the common rule, to avoid singularity, in 
doubtful and dark points to follow the advice of the su- 
perior, and with the due measure of discrimination to 
yield obedience in all uprightness." In this manner, 
with temperance in meat and drink, and zeal in ascetic 
exercises, but without carrying them to an injurious ex- 
tent, Thomas seems in his own case to have preserved 
to the last clay of his life a healthy state of body and 
soul, a cheerful disposition, and a fresh and clear eye. 
It is also in part to be ascribed to the same moderation 
that he attained to so unusual an old age, whereas we 
behold Gerhard, Florentius, and Zerbolt, who, in the 
4 



74 L I F E O F 

heat of conversion, gave themselves up to excessive 
penances, dying in early life. 

We have thus sketched what is most essential in 
the views of Thomas. The reader may now ask with 
astonishment, shall this quiet mystic, wholly immersed 
in the contemplation of divine things, this recluse, 
obedient, rigidly Catholic monk, shall he be placed in 
the ranks of those who paved the way for the Reforma- 
tion ? We boldly answer in the affirmative. Thomas 
a Kempis was not, indeed, a precursor of the Keforma- 
tion in the same sense as Wessel and others. He was 
not one in every respect ; but he was so in several very 
weighty and important aspects — we may even say with 
truth — in the core of his being. 

It is true, Thomas ivas a strict Catholic, and directly 
impugned nothing which had received the sanction of 
the Church. He adhered strictly to the creed as it had 
been handed down, and did not assail the doctrines which 
generally have, and even in those days had, not un- 
frequently, excited opposition, and chiefly respected in- 
dulgences and transubstantiation ; but rather expresses 
distinct assent to the latter. He practiced with great 
zeal the whole divine worship as it then obtained, and 
which as such appeared to him just what it ought to 
be, and insists with particular urgency upon what is so 
characteristically Catholic, prayers for the dead offered 
through the medium of the mass, especially the adora- 
tion of the saints, among whom he chiefly worships the 
patron-saints of his own" monastery, and most of all the 
service of Mary, to whom he ascribes so important a 
share in the divine government of the world as to say 



THOMAS A KEM PIS. 75 

of her, " How could a world, which is so full of sin, 
endure unless Mary with the saints in Heaven were 
daily praying for it." He no less acknowledges the ex- 
ist...- hierarchy and ecclesiastical constitution in their 
whole extent, together with the priesthood in its func- 
tion of mediating between God and man, and at least 
nowhere lifts his voice against the hierarchical corrup- 
tions and their oppressive effects, but on every occasion 
rather insists upon ecclesiastical obedience as one of the 
greatest virtues. The authority of the Church, accord- 
ingly, is, as regards him, wholly inviolate. His predomi- 
nant principle is that of subjection and faith, so that 
he was disposed rather to bear any thing harsh and un- 
just, and embrace any thing untrue, as, for instance, 
imaginary miracles, than to excite opposition, or exer- 
cise criticism, which would have appeared to him in the 
light of infidel rashness. 

It is no less true that the views of Thomas differed 
from the maturer form assumed by those of the Eefor- 
mation in many not unimportant points. A taint of 
the pelagianism of the mediaeval theology manifestly 
enters into them, especially in those of his writings 
which are devoted to the delineation and recommenda- 
tion of the monastic life, in which the notion of merit 
plays a not unimportant part. Like the generality of 
mystics, he occupies St. John's point of view more than 
that of St. Paul, 1 from which, however, the main im- 
pulse toward the Reformation proceeded. To him Christ 
is more the only-begotten of the Father, full of grace 
and of truth, the image of G'od, and the pattern of a 

1 He therefore extols John in preference to the rest of the Apostles. 
Concio i. de Incarn. Ohr., p. 150. 



76 L I F E O F 

life in and with God, than the author of atonement 
and redemption, and the Cross more the symbol of self- 
mortification than the memorial of Christ's sacrificial 
and mediatory death ; and hence not justification by 
faith, but reconciliation by love, constitutes the center 
of his whole religious system. "While Luther and men 
of like mind lay the main stress upon faith, and would 
hesitate to imperil its interests more than those of love, 
Thomas lays it upon love, and derives all good from 
that, and all evil from its opposite. With this principle 
of love, indeed, he connects, if not the whole legalism 
of the mediaeval Church, for which he was much too 
spiritual and free, still a certain measure of the tradi- 
tional legality, inasmuch as he fences morality of life 
with a multitude of rules and exercises, and, especially 
in the case of the monk, subjects it to an outward 
bondage by no means in accordance with a truly evan- 
gelical spirit. 

In spite of all this, however, we must maintain that 
between the childlike, humble Thomas, and the heroic 
and independent Luther, however diversely their phys- 
iognomies may contrast, there is yet a deep inward 
affinity, and that in the whole character of the former 
there exist reformatory elements in no inconsiderable 
measure. In proof of this it might be enough to view the 
matter upon its negative side, and the manner in which 
he treats religious subjects, although the positive is also 
of some importance. 

Undoubtedly Thomas does not impugn any ecclesias- 
tical dogma, but neither does he establish or defend 
any. With the dogma, as such, he does not meddle at 
all ; but animates and enlivens it by his pious feelings. 



THOMAS A KEMPIS. 77 

It is from the heart so to speak that he sets it in mo- 
tion, employing it as the vehicle of his mysticism and 
asceticism. The interest he takes, however, is not so 
much in the doctrinal as in the moral. To the strict 
ecclesiastical orthodoxy of the reigning Catholicism, 
which was substantially represented by scholasticism, 
especially by Thomas Aquinas, his relation is little dif- 
ferent from that in which the pietists stood to the Lu- 
theran orthodoxy, under the scholastic form which it 
had assumed in the seventeenth century. Just as piet- 
ism, although fully adhering to the whole creed of the 
church, by the preponderating worth it assigned to prac- 
tice in religion, brought about a certain indifference to 
strictness and precision of doctrine — a doctrinal latitu- 
dinarianism — which, in the sequel, although contrary to 
its desire, was transmuted into the rationalistic opposi- 
tion, so the practical mysticism of the fifteenth century, 
as exhibited by the Brethren of the Common Lot, the 
pietists of Catholicism, and especially by Thomas a 
Kempis, produced a similar effect. The only difference 
was, that on the overthrow of the creed in the Protest- 
ant Church, abstract intellect ascended the throne : 
whereas, in the other case, the heart of mysticism con- 
tinued to operate in the new theological creation of the 
Keformers. Scholasticism and mysticism, as we find 
them in the fifteenth century, had wholly changed their 
original positions. At first, in the twelfth century, 
mysticism was pre-eminently the chief defender of the 
Church, as for instance is evinced by Bernard's contest 
with Abelard ; afterward scholasticism in its principal 
representatives had entirely devoted itself to the Church's 
cause, and become, properly speaking, the legitimate 



78 LIFE OF 

theology. This place it occupied in the fifteenth cen- 
tury, whereas on the contrary the elements of opposition 
were for the most part upon the side of mysticism ; and 
inasmuch as a Kempis also belongs to that side, inas- 
much as he is manifestly anti-scholastical, gives promi- 
nence solely to the religious and moral import of the 
dogma, and applies it almost exclusively to the use of 
the mystical and ascetical life, we must, from a regard 
to his edifying character, ascribe to him a real, although 
an indirect, influence in the dissolution of the creed. 
Another proof of the little interest he took in the eccle- 
siastical doctrine is afforded by the circumstance that 
he never turns his arms against errors in faith. He 
makes war, not with heretics but with the world. In 
his eyes sin is the great heresy, and the object of contin- 
ual hostility. Nor has he the narrow-mindedness neces- 
sarily pertaining to a rigid dogmatist of his Church. 
'•'Jesus/' as he beautifully says, "is not always to be 
found in the place where we seek Him, but is often in 
the place where we least expect Him. Let no one pre- 
sume that Christ belongs solely to him. Let no one de- 
spise his neighbor, for he can not tell how far he may 
secretly be acceptable to G-od, although apparently un- 
known and contemptible in the sight of men. Jesus 
himself was once unknown to the multitude, and few 
perceived who and how great He was." 

Such was the position of Thomas as a doctrinalist ; 
and similar was that which he occupied with reference 
to the rites of religious worship. Here, also, he was 
faithful, happy, and conscientious in practicing the re- 
ceived forms. But here also it is not the ecclesiastical 
work itself, the ojms operation, which has a value in his 



THOMAS A KEM PIS. 79 

eyes, but the disposition with which it is performed, the 
faith and love which it manifests, and which, in their 
turn, receive from it nourishment and vigor. It is the 
all-pervading soul of piety to which he invariably looks, 
and on which he sets a value. This view he admirably 
expresses in an opinion respecting the festivals of the 
Church. " No festival is a festival for me which is not 
celebrated in the heart, and the only reason for its fre- 
quent outward repetition is, that it may be inwardly 
kept with the greater heartiness and joy. Outward fes- 
tivals are only a means of incitement to those within, 
and a foretaste of everlasting joys. * * *, All. our 
festivals are rather preludes to the festival of eternity, 
than deserving the name of festivals in themselves. 
Here they are only begun in the light of faith ; there, 
however, they are consummated in the light of glory." 

In fine, just as little did he assail the hierarchy ; in 
general it is an object of no attention to him. He lets 
it stand, and passes it by in silence. The whole out- 
ward structure of the church is for him as if it had no 
existence ; he cleaves to the living spirit within it, and 
to that alone. In his numerous writings he does not so 
much as mention the Pope by name, and only once alludes 
to him for the purpose of saying, that even he, a mortal 
man, and his leaden bull, like all earthly objects, are 
nothing. 1 Had it been his lot ever to hold intercourse 

1 Sapiens est ille, qui spernit millia mille. 

Omnia sunt nulla, Rex, Papa et plumbea bulla. 

Cunctorum finis ; mors, vermis, fovea, cinis. 
See Hortul. Rosar iv. 3. With which connect Yalhs lilior. xxv. 3 : 
Nemo unius diei certitudinem vivendi habet, nee impetrare potest a Papa 
buUam nunquam moriendi, nee obtinere pecunia prasbendam jugiter 
manentem, etc. 



80 L I F E O F 

with a pope, especially with any of the immoral ones of 
the fifteenth century, he would, like St. Bernard, have 
exhorted him to repentance, self-denial, and the renun- 
ciation of earthly things. The secularization of the 
Church, so far as he was acquainted with it, must have 
been to one who had so little of a worldly spirit as 
Thomas, an abomination. All he did and thought was 
based upon the saying of Christ, " My kingdom is not 
of this world," and from that point of view he could not 
but also contemplate the Church. Hence he speaks 
against striving after honors either academical or eccle- 
siastical, against the wealth of churches and monaste- 
ries, simony, plurality of ecclesiastical offices, and the 
secularities of monachism. 

But all this, how opposite soever the spirit it evinces 
to the prevalent reverence for the Church, is rather of a 
negative character. We have to point to certain par- 
ticulars more important and positive. In the first place, 
Thomas everywhere insists upon the Christian principles 
of spirituality and freedom, which formed the basis of 
the Keformation. Besides, the spirit of his fraternity 
led him to do many tilings involved in the general cur- 
rent which brought about the Keformation. To him 
the inward life, the disposition of mind, is the great 
matter. No work or external thing is of any value ex- 
cept through love. Where there is genuine love, it 
sanctifies all. In like manner he knows nothing more 
exalted than freedom. Freedom of mind is in his eyes 
the supreme good in the spiritual life. To be detached 
from all creatures, dependent only upon God, but in this 
dependence perfectly master of one's self and ill 
other things, this is to him the great mark, which the 



THOMAS A KEMPIS. 81 

spiritual man ought to strive to reach. It is true that 
Thomas is not intentionally a Keformer, for he does not 
apply these principles outwardly. But he nevertheless 
is a Eeformer ; for he desired the self-same objects as 
Luther and his friends, the only difference being that 
the latter also prosecuted them to their outward conse- 
quences. But besides, in the spirit of the fraternity of 
which he was a member, Thomas did many things to 
pave the way for reform. These consisted chiefly in 
zealously inculcating the reading of the Bible, and the 
transcription of copies of it, a work in which he himself 
took an active part — in laying the chief weight not upon 
Moses or any sort of law, but upon Christ and his Gos- 
pel, upon grace, repentance, faith, love, and the appro- 
priation of the spirit of Scripture by the Spirit of God 
in the soul — in laboring much for the religious revival 
and instruction of the people by sermons and collatio?ies 
—and in practically evincing a lively concern for the 
literary, and especially the philological, education of the 
rising generations. All this included the germ of future 
evolutions, although the harvest which they bore was 
such as Thomas never anticipated, and, if foreshown to 
him, would scarcely have recognized as the growth of 
his own seed. 

4* 



BOOK OJSTE. 



PREPARATORY INSTRUCTIONS 



SPIRITUAL LIFE. 



IMITATION OF CHRIST. 



BOOK ONE. 

PREPARATORY INSTRUCTIONS FOR THE SPIRITUAL LIFE. 



I. 

CONTEMPT OF WORLDLY VANITIES. 

" He that followeth me shall not walk in darkness, 
bnt shall have the light of life." These are the words 
of Christ ; by which we are taught, that it is only by a 
conformity to his life and spirit that we can be truly 
enlightened, and delivered from all blindness of heart : 
let it, therefore, be the principal employment of our 
minds to meditate on the life of Christ. 

The doctrine of Christ infinitely transcends the doc- 
trine of the holiest men ; and he that had the Spirit 
of Christ would find in it "hidden manna, the bread 
that came down from heaven :" but not having His 
Spirit, many, though they frequently hear his doctrine, 
yet feel no pleasure in it, no ardent desire after it ; for 
he only can cordially receive, and truly delight in the 



86 IMITATION OF CHRIST. 

doctrine of Christ, who continually endeavors to acquire 
the spirit and imitate the life of Christ. 

Of what benefit are thy most subtle disquisitions into 
the mystery of the blessed Trinity, if thou art destitute 
of humility, and, therefore, a profaner of the Trinity ? 
It is not profound speculations, but a holy life that 
proves a man righteous and good. I had rather feel 
compunction than be able to give the most accurate 
definition of it. If thy memory could retain the whole 
Bible, and the precepts of all the philosophers, what 
would it profit thee without charity and the grace of 
God ! u Vanity of vanities ! and all is vanity," except 
only the love of God, and an entire devotedness to His 
service. 

It is the highest wisdom, by the contempt of the 
world, to press forward toward the kingdom of heaven. 
It is therefore vanity to labor for perishing riches, and 
place our confidence in their possession : it is vanity to 
hunt after honors, and raise ourselves to an exalted sta- 
tion : it is vanity to fulfill the lusts of the flesh, and in- 
dulge desires that begin and end in torment : it is vanity 
to wish that life may be long, and to have no concern 
whether it be good : it is vanity to mind only the pres- 
ent world, and not to look forward to that which is to 
come : to suffer our affections to hover over a state in 
which all things pass away with the swiftness of 
thought, and not raise them to that where true joy 
abideth forever. 

Frequently call to mind the observation of Solomon, 
that " the eye is not satisfied with seeing, nor the ear 
filled with hearing ;" and let it be thy continual en- 
deavor to withdraw thy heart from the love of "the 



IMITATION OF CHRIST. 87 

things that are seen/' and to turn it wholly to "the 
things that are not seen :" for he who lives in subjec- 
tion to the sensual desires of animal nature defiles his 
spirit, and loses the grace of God. 



II. 



HUMILITY WITH RESPECT TO INTELLECTUAL ATTAIN- 
MENTS. 

Eveet man naturally desires to increase in knowl- 
edge ; but what doth knowledge profit without the fear 
of the Lord ? Better is the humble clown that serveth 
God than the proud philosopher who, destitute of the 
knowledge of himself, can describe the course of the 
planets. He that truly knows himself becomes vile in 
his own eyes, and has no delight in the praise of man. 
If I knew all that the world contains, and had not 
charity, what would it avail me in the sight of God 
who will judge me according to my deeds ? 

Kest from an inordinate desire of knowledge, for it is 
subject to much perplexity and delusion. Learned men 
are fond of the notice of the world, and desire to be ac- 
counted wise: but there are many things the knowl- 
edge of which has no tendency to promote the recovery 
of our first divine life ; and it is surely a proof of folly 
to devote ourselves wholly to that with which our 
supreme good has no connection. The soul is not to be 
satisfied with the multitude of words ; but a holy fife 
is a continual feast, and a pure conscience the founda- 



88 IMITATION OF CHRIST. 

tion of a firm and immovable confidence in God. The 
more thou knowest, and the better thou linderstandest, 
the more severe will be thy condemnation, unless thy 
life be proportionably more holy. Be not, therefore, ex- 
alted for any uncommon skill in any art or science ; but 
let the superior knowlege that is given thee make thee 
more fearful, and more watchful over thyself. If thou 
supposest that thou knowest many things, and has*, per- 
fect understanding of them, consider how many ..^ore 
things there are which thou knowest not at all ; and, 
instead of being exalted with a high opinion of thy 
great knowledge, be rather abased by an humble sense 
of thy much greater ignorance. And why dost thou 
prefer thyself to another, since thou mayest find many 
who are more learned than thou art, and better in- 
structed in the will of God ? 

The highest and most profitable learning is the 
knowledge and contempt of ourselves ; and to have no 
opinion of our own merit, and always to think well and 
highly of others, is an evidence of great wisdom and 
perfection. Therefore, though thou seest another openly 
offend, or even commit some enormous sin, yet thou 
must not from thence take occasion to value thyself for 
thy superior goodness ; for thou canst not tell how long 
thou wilt be able to persevere in the narrow path of 
virtue. All men are frail, but thou shouldst reckon 
none so frail as thyself. 



IMITATION OF CHRIST. 89 



III. 

KNOWLEDGE OF THE TRUTH. 

Blessed is the man whom eternal Truth teacheth, 
not by obscure figures and transient sounds, but by 
direct *nd full communication ! The perceptions of 
our senses are narrow and dull, and our reasoning on 
those perceptions frequently misleads us. To what 
purpose are our keenest disputations on hidden and ob- 
scure subjects, for our ignorance of which we shall not 
be brought into judgment at the great day of universal 
retribution ? How extravagant the folly to neglect the 
study of the " one thing needful ;" and wholly devote 
our time and faculties to that which is not only vainly 
curious, but sinful and dangerous as the state of "those 
that have eyes and see not V 

What have redeemed souls to do with the distinctions 
and subtleties of logical divinity ? He whom the eter- 
nal Word conclescendeth to teach is disengaged at once 
from the labyrinth of human opinions. For " of one 
word are all things ;" and all things without voice or 
language speak Him alone : He is that divine principle 
which speaketh in our hearts ; and, without which, 
there can be neither just apprehension nor rectitude of 
judgment. Now, He to whom all things are but this 
one ; who comprehendeth all things in His will, and be- 
holdeth all things in His light ; hath " his heart fixed," 
and abicleth in the peace of Grod. Grod, who art the 
truth, make me one with Thee in everlasting love ! I 



90 IMITATION OF CHRIST. 

am often weary of reading, and weary of hearing : in 
Thee alone is the sum of my desire !. Let all teachers 
be silent, let the whole creation be dumb before Thee, 
and do Thou only speak unto my soul ! 

The more a man is devoted to internal exercises, and 
advanced in singleness and simplicity of heart, the 
more sublime and diffusive will be his knowledge. A 
spirit pure, simple, and constant, is not like Martha, 
" distracted and troubled with the multiplicity of its 
employments/' however great ; because, being inwardly 
at rest, it seeketh not its own glory in what it does, but 
" cloth all to the glory of God :" for there is no other 
cause of perplexity and disquiet, but an unsubdued 
will and unmortified affections. A holy and spiritual 
mind, by reducing them to the rule and standard of his 
own mind, becomes the master of all his outward acts ; 
he does not suffer himself to be led by them to the in- 
dulgence of inordinate affections that terminate in self, 
but subjects them to the unalterable judgment of an 
illuminated and sanctified spirit. 

No conflict is so severe as his who labors to subdue 
himself ; but in this we must be continually engaged, 
if we would be strengthened in the inner man, and 
make real progress toward perfection. Indeed, the 
highest perfection we can attain to in the present state 
is alloyed with much imperfection, and our best knowl- 
edge is obscured by the shades of ignorance ; "we see 
through a glass darkly :" an humble knowledge of thy- 
self, therefore, is a more certain way of leading thee to 
God than the most profound investigations of science. 
Science, however, or a proper knowledge of the things 
that belong to the present life, is so far from being 



IMITATION OF- CHRIST. 91 

blamable considered in itself, that it is good, and or- 
dained of God ; but purity of conscience, and holiness 
of life, must ever be preferred before it ; and because 
men are more solicitous to learn much than to live well, 
they fall into error, and receive little or no benefit from 
their studies. But if the same diligence was exerted to 
eradicate vice and implant virtue, as is applied to the 
discussion of unprofitable questions, and the " vain strife 
of words ;" so much daring wickedness would not be 
found among the common ranks of men, nor so much 
licentiousness disgrace those who are eminent for knowl- 
edge. Assuredly, in the approaching day of universal 
judgment, it will not be inquired what we have read, 
but what we have done ; not how eloquently we have 
spoken, but how holily we have lived. 

Tell me, where is now the splendor of those learned 
doctors and professors, whom, while the honors of litera- 
ture were blooming around them, you so well knew, and 
so highly reverenced ? Their emoluments and offices 
are possessed by others, who scarcely have them in re- 
membrance : the tongue of fame could speak of no name 
but theirs while they lived, and now it is utterly silent 
about them : so suddenly passeth away the glory of hu- 
man attainments ! Had these men been as solicitous 
to be holy as they were to be learned, their studies might 
have been blessed with that honor which can not be 
sullied, and that happiness which can not be inter- 
rupted. But many are wholly disappointed in their 
hopes both of honor and happiness, by seeking them in 
the pursuit of " science falsely so called '" and not in 
the knowledge of themselves, and the life and service of 
Grod : and choosing rather to be. great in the eyes of 



92 IMITATION OF CHRIST. 

men, than meek and lowly in the sight of God, they 
become vain in their imaginations, and their memorial 
is written in the dust. 

He is truly good, who hath great charity ; he is truly 
great, who is little in his own estimation, and rates at 
nothing the summit of worldly honor : he is truly wise, 
who " counts all earthly things but as dross, that he 
may win Christ :" and he is truly learned, who hath 
learned to abandon his own will, and do the will of 
God. 



IV. 

PRUDENCE WITH RESPECT TO OPINIONS AND ACTIONS. 

We must not believe every word we hear, nor trust 
the suggestions of every spirit ; but consider and exam- 
ine all things with patient attention, and in reference to 
God ; for so great, alas ! is human frailty, that we are 
more ready to believe and speak evil of one another than 
good. But a holy man is not forward to give credit to 
the reports of others ; because, being sensible of the 
darkness and malignity of nature, he knows that it is 
prone to evil, and too apt to pervert truth in the use of 
speech. It is an evidence of true wisdom, not to be 
precipitate in our actions, nor inflexible in our opinions ; 
and it is a part of the same wisdom, not to give hasty 
credit to every word that is spoken, nor immediately to 
communicate to others what we have heard, or even 
what we believe. In cases of perplexity and doubt, con- 
sult a prudent and religious man ; and choose rather to 



IMITATION OF CHRIST. 93 

be guided by the counsel of one better than thyself, than 
to follow the suggestions of thy own blind will. 

A holy life, however, makes a man wise according to 
the divine wisdom, and wonderfully enlarges his expe- 
rience. The more humble his spirit is, and the more 
subject and resigned to Grod, the more wise will he be- 
come in the conduct of outward life, and the more un- 
disturbed in the possession of himself. 



READING THE SCRIPTURES AND OTHER HOLY BOOKS. 

Not eloquence, but truth, is to be sought in the holy 
Scriptures, every part of which must be read with the 
same spirit by which it was written. In these, and all 
other books, it is improvement in holiness, not pleasure 
in the subtlety of thought, or the accuracy of expression, 
that must be principally regarded. We ought to read 
those parts that are simple and devout, with the same 
affection and delight as those of high speculation, or 
profound erudition. Whatever book thou readest, suffer 
not thy mind to be influenced by the character of the 
writer, whether his literary accomplishments be great or 
small. Let thy only motive to read be the love of 
truth ; and, instead of inquiring who it is that writes, 
give all thy attention to the nature of what is written. 
Men pass away like the shadows of the morning ; but 
" the word of the Lord endureth forever :" and that 
word, without respect of persons, in ways infinitely vari- 
ous, speaketh unto all. 



94 IMITATION OF CHRIST. 

The profitable reading of the holy Scriptures is fre- 
quently interrupted by a vain curiosity which prompts 
us to examine, discuss, and labor to comprehend those 
parts that should be meekly and submissively passed 
over. But to derive spiritual improvement from read- 
ing, we must read with humility, simplicity, and faith ; 
and not affect the reputation of profound learning. 



VI. 



INORDINATE AFFECTIONS. 

The moment a man gives way to inordinate desire, 
disquietude and torment take possession of his heart. 
The proud and the covetous are never at rest ; but the 
humble and poor in spirit, possess their souls in the 
plenitude of peace. 

He that is not perfectly dead to himself, is soon 
tempted and easily subdued, even in the most ordinary 
occurrences of life. The weak in spirit who is yet car- 
nal, and inclined to the pleasures of sense, finds great 
difficulty in withdrawing himself from earthly desires ; 
he feels regret and sorrow, as often as this abstraction 
is attempted ; and every opposition to the indulgence 
of his ruling passion, kindles his indignation and resent- 
ment. If he succeeds in the gratification of inordinate 
desire, he is immediately stung with remorse ; for ho" 
has not only contracted the guilt of sin, but is wholly 
disappointed of the peace which he sought. It is, there- 
fore, not by indulging, but by resisting our passions, that 



IMITATION OF CHRIST. 95 

true peace of heart is to be found. It can not be the 
portion of him that is carnal, nor of him that is devoted 
to a worldly life ; it dwells only with the humble and 
the spiritual. 



VII. 

VAIN HOPE AND ELATION OF MIND. 

He that placeth his confidence in man, or in any 
created being, is vain, and trusteth in a shadow. Be 
not ashamed to serve thy brethren in the meanest offi- 
ces, and to appear poor in the sight of men, for the love 
of Jesus Christ. Presume not upon the success of thine 
own endeavors, but place all thy hope in God ; do all 
that is in thy power with an upright intention, and God 
will bless with his favor the integrity of thy will. Trust 
not in thy own wisdom, nor in the wisdom and skill of 
any human being ; but trust in the grace and favor of 
God, who raises the humble, and humbles the pre- 
suming. 

Glory not in riches, though they increase upon thee ; 
nor in friends, because they are powerful, but glory in 
God, who giveth riches, and friends, and all things. Be 
not vain of the gracefulness, strength, and beauty of thy 
body, which a little sickness can weaken and deform. 
Please not thyself with flattering reflections on the acute- 
ness of thy natural understanding, and the sweetness of 
thy natural disposition ; lest thou displease God, who is 
the Author of all the good that nature can dispense. 



% IMITATION OF CHRIST. 

Do not think thou art better than others, lest, in the 
sight of God, who only knoweth what is in man, thou 
be found worse. Be not proud of that in which thou 
art supposed to excel, however honored and esteemed 
by men ; for the judgment of God and the judgment of 
men are infinitely different, and that displeaseth him 
which is commonly pleasing to them. Whatever good 
thou art truly conscious of, think more highly of the 
good of others, that thou mayst preserve the humility 
of thy spirit : to place thyself lower than all mankind, 
can do thee no hurt ; but much hurt may be done, by 
preferring thyself to a single individual. Perpetual 
peace dwelleth with the humble, but envy, indignation, 
and wrath, distract the heart of the proud. 



VIII. 

INTERCOURSE WITH THE WORLD. 

" Open not thine heart to every man ;" but intrust 
its secrets to him only that is wise, and feareth God. 
Be seldom in the company of young men and strangers. 
Flatter not the rich ; nor affect to be seen in the pres- 
ence of the great. Associate chiefly with the humble 
and simple, the holy and devout ; and let thy conversa- 
tion with them be on subjects that tend to the perfection 
of thy spirit. Wish to be familiar with God, and his 
holy angels, but shun the notice and intimacy of men ; 
charity is due to all, but familiarity is the right of none. 

It often happens, that a stranger, whom the voice of 



IMITATION OF CHRIST. 97 

fame had made illustrious, loses the brightness of his 
character, the moment he is seen and known : we hope 
to please others by entering into familiar connections 
with them ; and we presently disgust them, by the evil 
qualities and irregular behavior which they discover in 
us. 



IX. 

SUBJECTION AND OBEDIENCE. 

It is more beneficial to live in subjection than in au- 
thority ; and to obey is safer than to command. Many 
live in subjection, more from necessity than the love of 
God ; and, therefore, pass a life of continual labor, and 
find occasion to murmur in the most trifling events : nor 
can they possibly acquire liberty of spirit, until, with 
the whole heart, they are resigned, in all situations, to 
the will of God. Go where thou wilt, rest is not to be 
found, but in humble submission to the Divine will. A 
fond imagination of being easier in any place than that 
which Providence has assigned us, and a desire of change 
grounded upon it, are both deceitful and tormenting. 

Men love to act from their own judgment, and are 
most inclined to those that are of the same opinion with 
themselves. But if God dwell in our hearts, we shall 
find it necessary frequently to abandon our own senti- 
ments, for the sake of peace. And who is so perfectly 
wise as to comprehend the causes and connections of all 
things ? Be not too confident, therefore, in thy own 
judgment, but willingly hearken to the judgment of 
5 



98 IMITATION OF CHRIST. 

others. And though in a question of speculative knowl- 
edge, or a case of worldly prudence, thy own opinion 
may be good ; yet if, for the sake of God, thou canst 
quietly relinquish it, and submit to the opinion of an- 
other, it will greatly conduce to thy spiritual perfection. 
I have often heard, that it is more safe to take advice, 
than to give it. In some instances, it may happen, that 
each man's opinion may be so equally good, as to pro- 
duce suspension on both sides, rather than submission 
on either ; but to refuse submission to the opinion of 
another, when truth or the circumstances of the case 
require it, is a proof of a proud and pertinacious spirit. 



X. 



SUPERFLUOUS TALKING. 

As much as lies in thy power, shun the resorts of 
worldly men ; for much conversation on secular busi- 
ness, however innocently managed, greatly retards the 
progress of the spiritual life. We are soon cajjtivated 
by vain objects and employments, and soon defiled ; 
and I have wished a thousand times that I had either 
not been in company, or had been silent. 

If it be asked, Why we are so fond af mixing in the 
familiar and unprofitable conversations of the world, 
from which we so seldom return to silence and recollec- 
tion without defilement and compunction, it must be 
answered, Because we seek all our consolation in the 
present life, and therefore hope, by the amusements of 



IMITATION OF CHEIST. 99 

company, to efface the impressions of sorrow ; and be- 
cause of those things that we most love and desire, and 
of those that we most hate and would avoid, we are 
fond of thinking and speaking. But, alas ! how de- 
ceitful is this artificial management ! for the hope of 
consolation from outward life, utterly destroys that in- 
ward and divine consolation which the Holy Spirit gives 
us, and which is the only support of the soul under all 
its troubles. Let us, therefore, watch and pray without 
ceasing, that no part of our invaluable time may be 
thus sacrificed to vanity and sin : and whenever it is 
proper and expedient to speak, let us speak those 
things that are holy, by which Christians " edify one 
another." 

An evil habit of negligence and inattention to our 
growth in grace, is the principal cause of our keeping 
"no guard upon our lips. Spiritual conferences, however, 
are highly serviceable to spiritual improvement, espe- 
cially when persons of one heart and one mind associate 
together in the fear and love of God. 



XI. 



PEACE OF MIND, AND ZEAL FOR IMPROVEMENT. 

We might enjoy much peace if we did not busy our 
minds with what others do and say in which we have no 
concern. But how is it possible for that man to dwell 
long in peace who continually intermeddles in the affairs 
of another ? who runs abroad seeking occasions of dis- 



100 IMITATION OF CHRIST. 

quietude, and never or but seldom turns to Grod in the 
retirement of a recollected spirit ? Blessed are the 
meek and single-hearted, for they shall possess the 
abundance of peace ! 

Whence was it that some of the saints became so 
perfect in the prayer of contemplation, but because it 
was their continual study and endeavor to mortify 
earthly desires, and abstract themselves from worldly 
concerns, that being free from perturbation, they might 
adhere to God with all the powers of the soul ? But 
we are too much engaged with our own passions, and 
too tenderly affected by the business and pleasures of 
this transitory life, to be capable of such high attain- 
ments, nay, so fixed are our spirits in slothfulness and 
cold indifference that we seldom overcome so much as 
one evil habit. 

If we were perfectly dead to ourselves, and free from 
all inward entanglement, we might have some relish for 
divine enjoyments, and begin to experience the blessed- 
ness of heavenly contemplation. The principal, if not 
the only impediment to such a state is, that we continue 
in subjection to violent passions and inordinate desires 
without making effort to enter into the narrow way, 
which Christ has pointed out as the one way of perfec- 
tion for all the saints of Grod. Therefore, when adver- 
sity comes upon us, we are soon dejected, and have 
immediate recourse to human consolations. Did we but 
endeavor, like valiant soldiers, to stand our ground in 
the hour of battle, we should feel the succor of the 
Lord descending upon us from Heaven : for He is 
always ready to assist those that resolutely strive, and 
place their whole confidence in the power of His grace, 



IMITATION OF CHKIST. 101 

nay, He creates occasions of contest to bless us with 
opportunities of victory. 

If the progress to perfection is placed only in external 
observances, our religion, having no divine life, will 
quickly perish with the things on which it subsists ; the 
ax must be laid to the root of the tree, that being 
separated and freed from the restless desires of nature 
and self, we may possess our souls in the peace of God. 
If every year we did but extirpate one vice, we should 
soon become perfect men : but some experience the sad 
reverse of this, and find that they were more contrite, 
more pure, more humble, and obedient, in the beginning 
of their conversion than after many years profession of 
of a religious life. It would be but reasonable to ex- 
pect that the fervor of our affections, and our progress 
in holiness, should advance higher and higher every 
day : but it is by some thought to be a foundation of 
comfort, and even of boast, if a man, at the close of 
this mortal state, is able to retain some degree of his 
first ardor. 

That the path of holiness may become easy and de- 
lightful, some violence must be used at first setting out 
to remove its numerous obstructions. It is hard, in- 
deed, to relinquish that to which we have been accus- 
tomed, and harder still to resist and deny our own will. 
But how can we hope to succeed in the greatest conflict 
if we will not contend for victory in the least ? Kesist, 
then, thy inordinate desires in their birth ; and contin- 
ually lessen the power of thy evil habits, lest they in- 
crease in strength in proportion as they are indulged, 
and grow at length too mighty to be subdued. ! if 
thou didst but consider what peace thou wilt bring to 



102 IMITATION OF CHRIST. 

thyself, and what joy thou wilt produce in Heaven, by a 
life conformed to the life of Christ, I think thou wouldst 
be more watchful and zealous for thy continued ad- 
vancement toward spiritual perfection. 



XII. 

THE BENEFIT OF ADVERSITY. 

It is good for man to suffer the adversity of this 
earthly life ; for it brings him back to the sacred retire- 
ment of the heart, where only he finds that the heart is 
an exile from his native home, and ought not to place 
his trust in any worldly enjoyment. It is good for him 
also to meet with contradiction and reproach ; to be 
evil thought of, and evil spoken of, even when his in- 
tentions are upright, and his actions blameless ; for this 
keeps him humble, and is a powerful antidote to the 
poison of vain-glory. When we are outwardly despised, 
and held in no degree of esteem and favor among men, 
then chiefly it is that we have recourse to the witness 
within us, which is God. Our dependence upon God 
ought to be so entire and absolute that we should never 
think it necessary, in any kind of distress, to have 
recourse to human consolations. 

When a regenerate man is sinking under adversity, 
or disturbed and tempted by evil thoughts, then he feels 
the necessity of the power and presence of God in his 
soul, without which he certainly knows that he can 
neither bear evil nor do good ; then he grieves and 



IMITATION OF CHRIST. 103 

prays, and " groans to be delivered from the bondage of 
corruption ;" then weary of living in vanity, he wishes to 
" die, that he may be dissolved, and be with Christ ;" 
and then he is fully convinced that absolute security 
and perfect rest are not compatible with his present 
state of life. 



XIII. 

TEMPTATIONS. 

As long as we continue in this world, we can not pos- 
sibly be free from the trouble and anguish of tempta- 
tion. In confirmation of this truth, it is written in 
Job that " the life of man upon earth is a continual 
warfare." Every one, therefore, ought to be attentive 
to the temptations that are peculiar to his own spirit ; 
and to persevere in watchfulness and prayer, lest his 
" adversary the devil, who never sleepeth, but continu- 
ally goeth about, seeking whom he may devour," should 
rind some unguarded place where he may enter with his 
delusions. 

The highest degree of holiness attainable by man is 
no security against the assaults of temptation, from 
which his present life is not capable of absolute ex- 
emption. But temptations, however dangerous and 
afflicting, are highly beneficial, because, under their 
discipline we are humbled, purified, and led toward per- 
fection. All the followers of Christ have, through 
u much tribulation and affliction, entered into the king- 



104 IMITATION OF CHRIST. 

dom of Grocl ;" and those that could not endure the 
trial, have "fallen from the faith and expectation of 
the saints, and become reprobate." 

There is no order of men, however holy, nor any 
place, however secret and remote, where and among 
whom temptations will not come for the exercise of 
meekness, and troubles rise for the trial of patient resig- 
nation. And that this must be the condition of human 
nature in the present life is evident, because it is born 
in sin, and contains in itself those restless and inordi- 
nate desires which are the ground of every temptation : 
so that when one temptation is removed, another suc- 
ceeds ; and we shall always have some degree of evil to 
suffer, till we recover the purity and perfection of that 
state from which we have fallen. 

Many, by endeavoring to fly from temptations have 
fallen precipitately into them ; for it is not by flight, but 
by patience and humility, that we must become superior 
to all our enemies. He who only declines the outward 
occasion, and strives not to eradicate the inward princi- 
ple, is so far from conquest, that the temptation will 
recur the sooner, and with greater violence, and he will 
feel the conflict still more severe. It is by gradual ad- 
vances, rather than impetuous efforts, that victory is ob- 
tained ; rather by patient suffering that looks up to Grod 
for support, than by impatient solicitude and rigorous 
austerity. 

In thine own temptations, often ask counsel of those 
that have been tried, and have overcome ; and in the 
temptations of thy brother, treat him not with severity, 
but tenderly administer the comfort which you desire to 
receive. 



IMITATION OF CHE 1ST. 105 

That which renders the first assaults of temptation 
peculiarly severe and dangerous, is the instability of our 
own minds, arising from the want of faith in God ; and 
as a ship without a steersman, is driven about by the 
force of contrary winds, so an unstable man, that has no 
faith in God, is tossed and borne away upon the wave 
of every temptation. 

" Gold is tried in the fire, and acceptable men in the 
furnace of adversity." We frequently know not the 
strength that is hidden in us, till temptation calls it 
forth, and shows us how much we are able to sustain. 
We must not, however, presume, but be particularly 
upon our guard against the first assaults ; for the enemy 
will be more easily subdued, if he is resisted in his ap- 
proaches, and not suffered to enter the portal of our 
hearts. A certain poet gives this advice : 

" Take physic early ; medicines come too late, 
When the disease is grown inveterate." 

And the caution may be successfully applied to the as- 
saults of sin, the progress of which is gradual and dan- 
gerous. Evil is at first presented to the mind by a 
single suggestion ; the imagination kindled by the idea, 
seizes it with strength, and feeds upon it ; this produces 
sensual delight, then the motions of inordinate desire, 
and at length the full consent of the will. Thus, the 
malignant enemy, not resisted in his first attack, enters 
by gradual advances, and takes entire possession of the 
heart : and the longer opposition is deferred by habitual 
negligence, the power of opposing becomes every day 
less, and the strength of the adversary proportionably 
greater. 



106 IMITATION OF CHRIST. 

To some, temptations are more severe at the begin- 
ning of their religious course ; to others, at the end : 
some are afflicted with them during the whole of life ; 
and some experience comparatively short and gentle 
trials. This variety is adjusted by the wisdom and 
equity of divine Providence, which hath weighed the dif- 
ferent states and dispositions of men, and ordered all its 
dispensations so as most effectually to tend to the salva- 
tion of all. Therefore, when we are tempted, let us not 
despair ; but rather, with more animated fervors of 
faith, hope, and love, pray to God that he would vouch- 
safe to support us under all our trials, and, in the 'lan- 
guage of St. Paul, " with every temptation, to make 
also a way to escape," that we may be able to bear it. 
" Let us humble our souls, under the hand of God," 
who hath promised to " save and exalt the lowly and 
the meek." 

By these trials, proficiency in the Christian life is 
proved. The power of divine grace is more sensibly felt 
in ourselves, and the fruits of it are more illustriously 
apparent to others. It is, indeed, a little matter, for a 
man to be holy and devout, when he feels not the press- 
ure of any evil : but if, in the midst of troubles, he 
maintains his faith, his hope, his resignation, and " in 
patience possesses his soul," he gives a considerable evi- 
dence of a regenerate nature. Some, however, who 
have been blest with victory in combating temptations 
of the most rigorous kind, are yet suffered to fall even 
by the lightest that arise in the occurrences of daily life ; 
that being humbled by the want of power to resist such , 
slight attacks, they may never presume upon their own 
strength to repel those that are more severe. 



IMITATION OF CHBIST. 107 



XIV. 

HASH JUDGMENT. 

Keep thy eye turned inwardly upon thyself, and be- 
ware of judging the actions of others. In judging others, 
a man labors to no purpose, commonly errs, and easily 
sins : but in examining and judging himself, he is al- 
ways wisely and usefully employed. 

We generally judge of persons and things as they 
either oppose or gratify our private views and inclina- 
tions ; and, blinded by self-love, are easily led from the 
judgment of truth. If God alone was the pure object 
of all our intentions and desires, we should not be trou- 
bled when the truth of things happens to be repugnant 
to our own sentiments : but now, we are continually 
drawn aside from truth and peace, by some partial incli- 
nation lurking within, or some apparent good or evil 
rising without. 

Many, indeed, secretly seek themselves in every thing 
they do, and perceive it not. These, while the course 
of things perfectly coincides with the sentiments and 
wishes of their own hearts, seem to possess all the bless- 
ings of peace ; but when their wishes are disappointed, 
and their sentiments opposed, they are immediately dis- 
turbed, and become wretched. 

From the diversity of inclinations and opinions tena- 
ciously adhered to, arise dissensions among friends and 
countrymen, nay, even among the professors of a relig- 
ious and holy life. 



108 IMITATION OF CHRIST. 

It is difficult to extirpate that which custom has 
deeply rooted ; and no man is willing to be carried 
further than his own inclinations and opinions lead him. 
If, however, thou adherest more to thy own reason and 
thy own will, than to the meek obedience of Jesus Christ, 
as the principle of all virtue within thee ; thou wilt but 
slowly, if ever, receive the illuminations of the Holy 
Spirit : for God expects an entire and absolute subjec- 
tion of our will to his ; and that the flames of divine 
love should infinitely transcend the subhmest heights of 
human reason. 



XV. 

WORKS OF CHARITY. 

Let not the hope of any worldly advantage, nor the 
affection thou bearest to any creature, prevail upon thee 
to do that which is evil. For the benefit of him, how- 
ever, who stands in need of relief, a customary good 
work may sometimes be intermitted ; for, in such a case, 
that good work is not annihilated, but incorporated with 
a better. 

Without charity, that is love, the external work 
profiteth nothing ; but whatever is done from charity, 
however trifling and contemptible in the opinion of men, 
is wholly fruitful in the acceptance of God, who regard- 
eth more the degree of love with which we act, than 
what or how much we have performed. He doeth much, 
who loveth much ; he doeth much, who doth well ; and 



IMITATION OF CHRIST. 109 

he doth much and well, who constantly preferreth 
the good of the community to the gratification of his 
own will. Many actions, indeed, assume the appear- 
ance of charity, that are wholly selfish and carnal ; for 
inordinate affection, self-will, the hope of reward, and 
the desire of personal advantage and convenience, are 
the common motives that influence the conduct of 
men. 

He that has true and perfect charity, " seeketh not 
his own" in any thing, hut seeketh only that " God may 
he glorified in all things ;" he " envieth not/' for he 
desires no private gratification : . he delights not in him- 
self, nor in any created heing ; hut wishes for that 
which is infinitely transcendent, to he hlest in the en- 
joyment of God : he ascribes not good to any creature, 
but refers it absolutely to God : from whom, as from its 
fountain, all good originally flows ; in whom, as in their 
center, all saints will finally rest. 



XVI. 

BEARING THE INFIRMITIES OF OTHERS. 

Those evils which a man can not rectify, he ought to 
bear with humble resignation, till God shall be pleased 
to produce a change. This state of imbecility is, per- 
haps, continued, as the proper trial of patience, without 
the perfect work of which, we shall make but slow and 
ineffectual progress in the Christian life. Yet, under 
these impediments, we must devoutly pray, that God 



110 IMITATION OF CH11IST. 

would enable us, by the assistance of bis Spirit, to bear 
them with constancy and meekness. 

If " after the first and second admonition, thy brother 
will not obey the truth/' contend no longer with him ; 
but leave the event to God, who only knoweth how to 
turn evil into good, that his will may be done, and his 
glory accomplished in all his creatures. 1 

Endeavor to be always patient of the faults and im- 
perfections of others : for thou hast many faults and 
imperfections of thy own, that require a reciprocation of 
forbearance. If thou art not able to make thyself that 
which thou wishest to be, how canst thou expect to 
mold another in conformity to thy will ? But we re- 
quire perfection in the rest of mankind, and take no 
care to rectify the disorders of our own heart ; we desire 
that the faults of others should be severely punished, 
and refuse the gentlest correction ourselves ; we are of- 
fended at their licentiousness, and yet can not bear the 
least opposition to our own immoderate desires ; we 
would subject all to the control of rigorous statutes and 
penal laws, but will not suffer any restraint upon our 
own actions. Thus it appears, how very seldom the 
second of the two great commandments of Christ is ful- 
filled, and how difficult it is for a man to "love his 
neighbor as he loves himself." 

If all men were perfect, we should meet with nothing 
in the conduct of others to suffer for the sake of God. 
But in the present fallen state of human nature, it is 
his blessed will, that we should learn to "bear one an- 

1 If he be a member of the same individual church, the rule of further 
proceedings, if the offense be open, is found, Matt, xviii., which every 
church member ought frequently to read. — Ed. 



IMITATION OF CHEIST. Ill 

other's burdens :" and as no man is free from some bur- 
den of sin or sorrow ; as none has strength and wisdom 
sufficient for all the purposes of life and duty, the neces- 
sity of mutual forbearance, mutual consolation, mutual 
support, instruction, and advice, is founded upon our 
mutual imperfections, troubles, and wants. Besides, 
by outward occasions of suffering from the conduct of 
others, the nature and degree of every man's inward 
strength is more plainly discovered ; for outward occa- 
sions do not make him trail, but only show him what 
he is in himself. 



XVII. 

THE EXERCISES OF RELIGION". 

The life of a religious man ought not only so to abound 
with holiness, as that the frame of his spirit may be at 
least equal to his outward behavior ; but there ought to 
be much more holiness within than is discernible with- 
out ; because G-od, who searcheth the heart, is our in- 
spector and judge, whom it is our duty infinitely to 
reverence. We ought every day to renew our holy reso- 
lutions, and excite ourselves to more animated fervor, as 
if it were the first day of our conversion ; and to say : 
" Assist me, Lord G-od, in my resolution to devote 
myself to thy holy service ; and grant that this day I 
may begin to walk perfectly, because all that I have 
done hitherto is nothing." 

According to the strength of our resolution, so is the 



112 IMITATION OF CHRIST. 

degree of our progress ; and much diligence and ardor 
is necessary for him who wishes to advance well : for if 
he whose resolutions are strong, often fails, what will he 
do, whose resolutions are weak ? We break our resolu- 
tions, indeed, from various causes, and in various ways ; 
and a slight omission of religious exercises seldom hap- 
pens without some injury to the spirit. 

The good resolutions of the righteous depend not upon 
their own wisdom and ability, but upon the grace of 
G-od, in which they perpetually confide, whatever be 
their attempts ; for they know, that " though the heart 
of man deviseth his way," yet the Lord ordereth the 
event ; and that "it is not in man that walketh, to 
direct his steps/' 

If for some act of piety, or some purpose of advantage 
to thy brother, a customary exercise is sometimes omit- 
ted, it may afterward be easily resumed ; but if it is 
lightly relinquished through carelessness or weariness of 
spirit, the omission becomes culpable, and will be found 
hurtful. After the best exertion of our endeavors, we 
shall still be apt to fail in many duties. Some deter- 
mined resolution, however, must always be made, espe- 
cially against those tempers and habits that are the 
chief impediments to our growth in grace. 

The concerns of our outward state, as well as of our 
inward spirit, are to be examined and regulated ; be- 
cause both have a considerable influence in obstructing 
or advancing the spiritual life. If thou canst not con- 
tinually recollect thyself, do it sometimes at least, and 
not less than twice every day, in the morning and in 
the evening. In the morning resolve ; and, in the 
evening, examine what thou hast that day been in 



IMITATION OF CHKIST. 113 

thought, word, and deed ; for in all these, perhaps, 
thou hast often offended God and thy brother. Gird 
thy loins like a valiant man, and be continually watch- 
ful against the malicious stratagems of the devil. Bridle 
the appetite of gluttony, and thou wilt with less diffi- 
culty restrain all other inordinate desires of animal 
nature. Never suffer the invaluable moments of thy 
life to steal by unimproved, and leave thee in idleness 
and vacancy ; but be always either reading, or writing, 
or praying, or meditating, or employed in some useful 
labor for the common good. 

The same kind of exercise is not equally suited to the 
state and improvement of every spirit ; but some are 
more useful and convenient to one than to another. 
Different exercises are also expedient for different times 
and seasons ; and some are more salutary for the days 
of feasting, and some for the days of fasting : we stand 
in need of some in the seasons of temptation, and of 
others in the hours of internal peace and rest : some 
subjects of meditation are fitter for a time of sorrow, 
and others when we u rejoice in the Lord." 

When we expect to receive the Lord's Supper, or are 
about to observe any other special season of devotion, 
self-examination is an exercise peculiarly important and 
timely. Indeed, we ought at all times so to prepare our 
spirits, and so regulate our actions, as if we were shortly 
to be admiited into " the joy of our Lord." If that 
blessed event is still deferred, let us humbly acknowl- 
edge that we are not yet sufficiently prepared for that 
great " glory which shall be revealed in us," in God's 
appointed time : and may a contrite sense of such an 
improper state, quicken us to more faithful vigilance, 



114 IMITATION OF CHRIST. 

and a more holy preparation. " Blessed is that servant, 
whom his Lord, when he cometh, shall find watching. 
Verily I say unto you, that he will make him ruler over 
all that he hath." 



XV. I II, 

SOLITUDE AND SILENCE. 

Appropriate a convenient part of time to retirement 
and self-converse, and frequently meditate on the won- 
derful love of God in the redemption of man. Keject 
all studies that are merely curious ; and read what will 
penetrate the heart with holy compunction, rather than 
exercise the brain with useless speculations. 

If thou canst refrain from unnecessary conversation 
and idle visits, and suppress the desire of " hearing and 
telling some new thing ;" thou wilt find not only abund- 
ant leisure, but convenient opportunity, for holy and 
useful meditation. It is the declaration of Seneca, that 
" as often as he mingled in the company of men, he 
came out of it less a man than he went in." To the 
truth of this our own experience, after much free con- 
versation, bears testimony ; for it is much easier to be 
wholly silent, than not to exceed in word ; it is much 
easier to keep concealed at home, than to preserve our- 
selves from sin abroad : he, therefore, that presseth for- 
ward to the perfection of the internal and spiritual life, 
must, with Jesus, as much as possible, " withdraw him- 
self from the multitude." 



IMITATION OF CHKIST. 115 

No man can safely go abroad, that does not love to 
stay at home ; no man can safely speak, that does not 
willingly hold his tongue ; no man can safely govern, 
that would not cheerfully become subject ; no man can 
safely command, that has not truly learned to obey ; 
and no man can safely rejoice, but he that has the testi- 
mony of a good conscience. 

The joy of the saints has always been full of the fear 
of God ; nor were they less humble, and less watchful 
over themselves, because of the splendor of their holi- 
ness, and their extraordinary measures of grace. But 
the security of the wicked begins in pride and pre- 
sumption, and ends in self-delusion. Whatever, there- 
fore, are thy attainments in holiness, do not promise 
thyself a state of unchangeable elevation in the present 
life. Those whose character for virtue has stood high 
in the esteem of men, have been proportionably more 
exposed to the danger of a severer fall through self- 
confidence. Therefore, it is much safer for most men 
not to be wholly free from temptation, but rather to be 
often assaulted, lest they grow secure, lest they exalt 
themselves in the pride of human attainments, nay, lest 
they become wholly devoted to the honors, pleasures, 
and comforts of their earthly life. 

that man would less anxiously seek after transitory 
joy, would less busy himself with the trifling affairs of 
a perishing world ; how pure a conscience might he 
maintain ! that he could divorce his spirit from all 
vain solicitude, and, devoting it to the contemplation 
of G-od and the truths of salvation, place all his confi- 
dence in the divine mercy. In what profound tran- 
quillity and peace would he possess his soul ! 



116 IMITATION OF OHKIST. 

. No man is worthy of heavenly consolation, unless he 
hath been diligently exercised in holy compunction. If 
thou desirest true compunction, enter into thy closet, 
and excluding the tumults of the world, according to 
the advice of the Psalmist, " commune with thy heart, 
and be still," that thou mayest feel regret and horror 
for sin. Thou wilt find in the closet that which thou 
often losest abroad. The closet long continued in be- 
comes delightful ; but when seldom visited, it is beheld 
with reluctance, weariness, and disgust. If, in the be- 
ginning of thy conversion, thou canst keep close to it, 
and cultivate the advantages it is capable of yielding, it 
will be ever after desirable as a beloved friend, and be- 
come the seat of true consolation. 

In solitude and silence the holy soul advances with 
speedy steps, and learns the hidden truths of the ora- 
cles of Grod. There she riseth to a more intimate union 
with her Creator, in proportion as she leaves the dark- 
ness, impurity, and tumult of the world. To him who 
withdraws himself from his friends and acquaintances 
to seek after God, will Grod draw near with his holy an- 
gels. It is better for a man to lie hid, and attend to 
the purification of his soul, than, neglecting that " one 
thing needful," to go abroad and work miracles. Our 
sensual appetites continually prompt us to range abroad 
in search of gratification ; but when the hour of wan- 
dering is over, what do we bring home but remorse of 
conscience, and weariness and dissipation of spirit ? A 
joyful going out is often succeeded by a sad return ; and 
a merry evening brings a sorrowful morning. Thus car- 
nal joy enters delightfully, but ere it departs bites and 
kills. 



IMITATION OF CHEIST. 117 

What canst thou see anywhere else which thou canst 
not see in thy chosen retirement ? Behold the heavens, 
the earth, and all the elements ! for out of these were 
all things made. What canst thou see there or any- 
where that will " continue long under the sun ?" Thou 
hopest, perhaps, to subdue desire by enjoyment ; but 
thou wilt find it impossible for " the eye to be satisfied 
with seeing, or the ear rilled with hearing." If all na- 
ture could pass in review before thee, what would it be 
but a vain vision ? 

Lift up thy eyes, then, to God in the highest heavens, 
and pray for the forgiveness of thy innumerable sins and 
negligences. Leave vain pleasures to the enjoyment of 
vain men, and mind only that which God hath required 
of thee for thine own eternal good. Make thy door fast 
behind thee ; and invite Jesus, thy Beloved, to come 
unto thee, and enlighten thy darkness with His light. 
Abide faithfully with Him in this retirement, for thou 
canst not find so much peace in any other place. 



XIX. 

COMPUNCTION OF HEART. 

If thou wouldst make any progress in the Christian 
life, keep thyself continually in the fear of God. Love 
not licentious freedom, but restrain all thy senses within 
strict discipline, and guard thy spirit against intemper- 
ate mirth. Give up thy heart to compunction, and 
thou wilt soon feel enkindled in the fire of devotion. 



118 IMITATION OF CHRIST. 

Compunction opens a path to infinite good, which is in- 
stantly lost by dissipation and merriment. It is won- 
derful that any man should rejoice in this life who con- 
siders his state of banishment, and the multitude of 
dangers to which he is continually exposed ; but through 
levity of heart, and the neglect of self-examination, we 
grow insensible of the disorders of our souls, and often 
vainly laugh, when in reason we ought to mourn. 
There is, however, no true liberty, nor any solid joy, but 
in the fear of God united with a pure conscience. 

Blessed is the man who can throw off every impedi- 
ment of trouble and dissipation, and recollect his spirit 
into union with holy compunction ! Blessed is he that 
can renounce every enjoyment that may defile or burden 
his conscience ! Strive manfully ; one custom is sub- 
dued and extirpated by another. If thou canst divorce 
thyself from men and their concerns, they will soon 
divorce themselves from thee, and leave thee to do the 
work of thy own salvation in peace. 

Perplex not thy spirit, therefore, with the business 
of others, nor involve thyself in the interests of the 
great. Keep thy eye continually upon thyself as its 
chief object. Grieve not that thou dost not enjoy the 
favor of men, but rather grieve that thou hast not 
walked with that holy vigilance and self-denial which 
becomes a true Christian and a devoted servant of 
God. 

It is more safe and beneficial not to have many con- 
solations in the present life, especially those that are 
carnal. That we are destitute, however, of spiritual 
and divine consolation, or but seldom enjoy its sweet- 
ness, is owing to ourselves, because we desire not com- 



IMITATION OF CHEIST. 119 

punction of heart, nor abandon those consolations that 
are external and vain. Acknowledge thyself not only 
unworthy of divine consolation, but worthy rather of 
much tribulation. 

When a man feels true compunction, the pleasures 
and honors of the world become burdensome and bitter, 
and he finds more occasion for grief and tears than for 
hilarity and self-complacency : for whether he considers 
himself, or thinks of others, he knows that no man lives 
without much tribulation. The more he considers him- 
self, the greater will be his sorrow ; for 'the ground of 
true sorrow, is. the multitude of our transgressions, and 
the strong possession that sin has in us ; by which our 
faculties are so subdued, that we are scarcely ever able 
to contemplate the enjoyments of the heavenly state. 

If we did more frequently think of the time of death, 
than of the length of life, we would undoubtedly exert 
more ardent resolution in resisting the power of sin : 
but because we suffer not these considerations to impress 
our hearts, but turn them off by yielding to the blan- 
dishments of sense, we remain, both to the evil of our 
fallen state, and the means of redemption from it, cold 
and insensible. 



XX. 

THE CONSIDERATION OF HUMAN MISERY. 

Wretched art thou, wherever thou art, and to what- 
ever thou turnest, unless thou turnest to God. Why 
art thou troubled because the events of life have not 



120 IMITATION OF CHRIST. 

corresponded with thy will and desire ? Who is there 
that enjoyeth all things according to his own will ? 
There is no human being without some share of distress 
and anguish. Whose condition, therefore, is the best ? 
his, surely, who is ready to suffer any affliction for the 
sake of God. 

Many weak and ignorant persons say, " Behold, how 
happy a state does that man enjoy ! how rich, how 
great, how powerful and exalted !" But turn thy at- 
tention to the unfading glories and unperishing riches 
of eternity, and thou wilt perceive that all these tem- 
poral advantages are in themselves of no value ; their 
acquisition and continuance are uncertain, and their en- 
joyment painful ; for they are never possessed without 
solicitude and fear. The happiness of man, whose real 
wants are soon and easily supplied, " consisteth not in 
the abundance of the things which he possesseth." 

The more spiritual a man desires to be, the more bit- 
ter does he find the present life ; because he more sensi- 
bly feels in himself, and more clearly discerns in others, 
the depths of human corruption. To eat and drink, to 
wake and sleep, to labor and rest, and to be subject 
to all the other necessities of fallen nature, must needs 
be a life of affliction to the regenerate man, who longs 
" to be dissolved," and to be free from sin, and the oc- 
casions of sin. 

Miserable, however, are all who have not this sense of 
the corruption and misery of their present life, and 
much more miserable those that are in love with it ; for 
there are some whose attachment to it is so exceedingly 
strong, that though by their own labor and the bounty 
of others, they are scarcely supplied with common nee- 



IMITATION OF CHRIST. 121 

essaries, yet if it was possible for tliem to live here for 
ages, they would not spend a single thought on the 
kingdom of God. 0, infatuated and faithless hearts, 
that are so deeply sunk in earth, as to feel no desire for 
any enjoyments but those that are carnal ! Wretched 
creatures ! they will in the end bitterly experience, how 
vain and worthless that is on which they have " set their 
affections/' 

The hour of distress is the hour of victory. Thou 
must pass through fire and water, before thou canst come 
to refreshment and rest. Unless thou dost violence to 
thyself, thou wilt never subdue sin. While we carry 
about us this corruptible body, we can not be free from 
the assaults of sin, nor live without weariness and sor- 
row. We desire, indeed, to be at rest from all misery ; 
but as, by sin, we lost our innocence, so, with our inno- 
cence, we lost our true happiness. It is, therefore, nec- 
essary to hold fast our patience, and wait the appointed 
time of Grod's mercy, till this iniquity, and the calami- 
ties of which it is the cause, " shall be overpast, and 
mortality be swallowed up of life." 

How great is human frailty, forever prone to evil ! 
To-day we confess our sins, and to-morrow commit the 
same sins again : this hour we resolve to be vigilant, 
and the next, act as if we had never resolved. What 
reason, therefore, have such corrupt and unstable crea- 
tures to be continually humble, and to reject every vain 
opinion of their own strength and goodness ! 

That may be soon lost through negligence, which 
after much labor we have at length scarcely attained 
through grace : and what will become of us in the eve 
of lite, if we grow cold and languid in the morning ? 



122 IMITATION OF CHRIST. 

Woe be to us, if we thus turn aside to repose and ease, 
as if all were peace and security ; when as yet there 
does not appear a single footstep of true holiness in all 
our conduct ! 

We have still need, like young novitiates, of being 
again instructed, and, by severe discipline, formed to 
holiness ; if peradventure any hope be left of future 
amendment, and a more sure advancement toward the 
perfection of the spiritual life. 



XXI. 

THE MEDITATION OF DEATH. 

The end of the present life will speedily come : con- 
sider, therefore, in what degree of preparation thou 
standest for that which will succeed. To-day man is, 
and to-moiTow he is not seen ; and when he is once re- 
moved from the sight of others, he soon passeth from 
their remembrance. the hardness and insensibility 
of the human heart, that thinks only on present con- 
cerns, and disregards the prospects of futurity ! In 
every thought, and every action, thou shouldst govern 
and possess thy spirit as if thou wast to die to-day ; and 
were thy conscience pure, thou wouldst not fear dissolu- 
tion, however near. It is better to avoid sin, than to 
shun death. If thou art not prepared for that awful 
event to-day, how wilt thou be prepared to-morrow ? 
To-morrow is uncertain ; and how knowest thou that 
to-morrow will be thine ? 



IMITATION OF CHRIST. 123 

What availeth it to live long, when the improvement 
of life is so inconsiderable ? Length of days, instead of 
making us better, often increaseth the weight of sin. 
Would to God that we could live well only for one day ! 
Many reckon years from the time of their conversion ; 
but the account of their attainments in holiness, is ex- 
ceedingly small. Therefore, though death be terrible, 
yet a longer life may be dangerous. Blessed is the man 
who continually anticipates the hour of his death, and 
keeps himself in preparation for its approach ! 

If thou hast ever seen another die, let not the impres- 
sion of that most interesting sight be effaced from thy 
heart ; but remember, that through the same vale of 
darkness thou also must pass. When it is morning, 
think that thou mayst not live till the evening ; and in 
the evening, presume not to promise thyself another 
morning. Be, therefore, always ready ; and so live that 
death may not confound thee at its summons. 

Ah, foolish man ! why dost thou still flatter thyself 
with the expectation of a long life, when thou canst not 
be sure of a single day ? How many unhappy souls, 
deluded by this hope, are in some unexpected moment 
separated from the body ! How often dost thou hear, 
that one is slain, another is drowned, another by falling 
from a^precipice has broken his neck, another is choked 
in eating, another has dropped down dead in the exercise 
of some favorite diversion. Thousands are daily perish- 
ing by fire, by sword, by plague, or by robbers ! Thus 
is death common to every age ; and man suddenly pass- 
eth away as a vision of the night. 

Thou too mayst die suddenly and unexpectedly ; " for 
in such an hour as ye think not, the son of man cometh." 



124: IMITATION OF CHRIST. 

And when that last hour is come to thee, thou wilt be- 
gin to think differently of thy past life, and be inexpres- 
sibly grieved for thy remissness and inconsideration. 
How wise and happy is the man who continually en- 
deavors to be as holy in the day of life, as he wishes to 
be found in the hour of death ! A contempt of the 
world, an ardent desire of improvement in holiness, 
cheerful obedience, self-denial, and the patient endur- 
ing of affliction for the sake of Christ, will contribute to 
raise a pleasing confidence of dying well. 

While the mind is invigorated by health of body, thou 
wilt be able to do much toward thy purification ; but 
when it is oppressed and debilitated by sickness, I know 
not what thou canst do. Few spirits are made better 
by the pain and languor of sickness. 

Let not the example of thy friends and relations, nor 
any confidence in the superiority of their wisdom, influ- 
ence thee to defer the care of thy salvation to a future 
time ; for all men, even thy friends and relations, will 
forget thee much sooner than thou supposest. It is bet- 
ter to " provide oil for thy lamp" now, before it is wanted, 
than to depend upon receiving it from others " when the 
bridegroom cometh :" for if thou art not careful of thy- 
self now, who can be careful of thee hereafter, when 
time and opportunity are forever lost ? This instant, 
now, is exceedingly precious : Now is the " accepted 
time, now is the day of salvation." How deplorable is 
it, not to improve this invaluable moment, in which we 
may lay hold on eternal life ! A time will come when 
thou shalt wish for one day, nay one hour, to repent in ; 
and who can tell whether thou wilt be able to obtain it ? 

Awake, then, and behold from what inconceivable 



IMITATION OF CHRIST. 125 

danger thou mayst now be delivered ; from what horri- 
ble fear thou mayst now be rescued, only by " passing 
the time of thy sojourning in holy fear/' and in contin- 
ual expectation of thy removal by death. Endeavor 
now to live in such a manner, that in that awful mo- 
ment thou mayst rejoice rather than fear. Learn now 
to die to the world, that thou mayst then begin to live 
with Christ. Learn now to despise created things, that 
being delivered from every incumbrance, thou mayst 
then freely rise to him. Wow subdue thy earthly and 
corruptible body by penitence and self-denial, that then 
thou mayst enjoy the glorious hope of exchanging it for 
a spiritual and immortal body, in the resurrection of 
the just. 

Who will remember thee after death, and whose prayer 
can then avail thee ? Now, therefore, thou that read- 
est ! turn to God, and do whatever his Holy Spirit en- 
ables thee to perform ; for thou knowest not the hour 
in which death will seize thee, nor canst thou conceive 
the consequences of its seizing thee unprepared. Now, 
while the time of gathering riches is in much mercy 
continued, lay up for thyself the substantial and unper- 
ishing treasures of heaven. Think of nothing so much 
as the business of thy redemption, and the improvement 
of thy state before God. Now " make to thyself friends" 
of the regenerate and glorified sons of God, that when 
thy present life " shall fail, they may receive thee into 
everlasting habitations." 

Live in the world as a stranger and pilgrim ; and, 
knowing that thou hast "here no continuing city," keep 
thy heart disengaged from earthly passions and pursuits, 
and lifted up to heaven in the patient " hope of a city 



126 IMITATION OF CHRIST. 

that is to come, whose builder and maker is God." 
Thither let thy daily prayers, thy sighs, and tears, be 
directed ; that after death thy spirit may be wafted to 
the Lord, and united to him forever. Amen. 



XXII. 

THE LAST JUDGMENT AND THE PUNISHMENT OF SINNERS. 

In all thy thoughts and desires, thy actions and pur- 
suits, " have respect to the end •" and consider how thou 
wilt appear before that awful Judge, from whom nothing 
is hidden, who is not to be perverted by bribes, nor soft- 
ened by excuses, but invariably judgeth righteous judg- 
ment. most wretched and foolish sinner, thou who 
tremblest before the face of an angiy man that is igno- 
rant in all things ! what wilt thou be able to answer 
unto God, who knoweth all thy sins, and searcheth the 
lowest depths of the evil that is in thee ? Why lookest 
thou not forward, to prepare thyself for the day of his 
righteous judgments, in which one man cannot possibly 
be excused or defended by another, but every one will 
have as much as he can answer, in answering for 
himself ? 

The patient man hath in this world a true and salu- 
brious purgatory ; who, when he is injured, is more 
grieved for the sin of the offender, than for the wrong 
that is done to himself ; who can ardently pray for his 
enemies, and from his heart forgive their offenses ; who 
feels no reluctance to ask forgiveness of others : who is 



IMITATION OF CHRIST. 127 

sooner moved to compassion, than provoked to anger ; 
who constantly denies his own will, and endeavors to 
bring the body into absolute and total subjection to the 
spirit. But through an inordinate love for the indulg- 
ences of corrupt flesh and blood, we deceive ourselves 
into total ignorance and negligence with respect to all 
the interests of our immortal spirits. 

The more thou now indulgest thyself, and gratifiest 
the desires of the flesh, the more fuel dost thou heap up 
as food for that fire which is never quenched. The pains 
of that tremendous state will arise from the nature and 
degree of every man's sins. There the spiritual slug- 
gard shall be incessantly urged with burning stings, and 
the glutton tortured with inconceivable hunger and 
thirst : there the luxurious and voluptuous shall be 
overwhelmed with waves of flaming pitch and horrid 
sulphur ; the envious with the pain of disappointed 
malignity, shall howl like mad dogs : the proud shall 
be filled with shame, and the covetous straitened in in- 
expressible want. One hour of torment there will be 
more insupportable than a hundred years of the severest 
sufferings and self-denial in this life. There no respite 
of pain, no consolation of sorrow can be found ; while 
here some intermission of labor, some comfort from holy 
friends, is not incompatible with the most rigorous 
devotion. 

Be now, therefore, solicitous for thy redemption, and 
afflicted for the sins that oppose it, that in the day of 
judgment thou mayst stand securely among the blessed. 
Then shall he rise up in judgment, who now meekly 
submits to the judgment of others ; then the humble 
and poor in spirit shall have great confidence, and the 



128 IMITATION OF CHRIST, 

proud shall be encompassed with fear on every side. 
Then it will be evident to all, that he was wise in this 
world, who had learned to be despised as a fool for the 
love of Christ : the remembrance of tribulation patiently 
endured shall become sweet, and " all iniquity shall stop 
her mouth." Then every devout man shall rejoice, and 
every impious man shall mourn. Then shall the morti- 
fied and subdued flesh triumph over that which was 
pampered in ease and indulgence ; the coarse garment 
shall shine, and the soft raiment lose its luster ; and the 
homely cottage shall be more extolled than the gilded 
palace. Then simple obedience shall be more highly 
prized than refined subtlety, and a pure conscience more 
than learned philosophy ; the contempt of riches shall 
be of more value than all the treasures of worldly men ; 
and thou shalt have greater comfort from having prayed 
devoutly every day, than from having fared deliciously ; 
and shalt more rejoice that thou hast kept silence 
long, than that thou hadst talked much. Then works 
of holiness shall avail thee more than the multitude 
of fine words : and a life of self-denial shall give 
thee more satisfaction than all earthly delights could 
bestow. 

Learn, therefore, now to suffer under afflictions com- 
paratively light, that thou mayst be delivered from 
sufferings so grievous. Here thou mayst first make 
trial how much there thou wilt be able to sustain ; for 
if thou art able to bear but little now, how wilt thou 
then bear such amazing and lasting torments ? If only 
a slight suffering makes thee so impatient now, what 
will the rage of hell do then ? Behold and consider ! 
thou canst not have a double paradise ; thou canst not 



IMITATION OF CHRIST. 129 

enjoy a life of delight and pleasure upon earth, and 
afterward reign with Christ in Heaven. 

If to this very day thou hadst lived in honor and 
pleasure, what would it avail if thou art to die the next 
moment ? .All, therefore, is vanity hut the love of God, 
and a life devoted to His will. He that loveth God 
with all his heart, fears neither death, nor judgment, 
nor hell, because " perfect love casteth out fear/' and 
openeth a sure and immediate access to the divine pres- 
ence. But it is no wonder that he, who still loves and 
delights in sin, should fear both death and judgment. 
Yet, if thou art not to be withheld from sin by the love 
of God, at least be restrained from it by fear ; for he 
that casts behind him the fear of an offended God, 
must run precipitately into every snare of the devil. 



XXIII. 

ZEAL IN THE REFORMATION OF LIFE. 

Be watchful and diligent in the service of God ; 
i and frequently recollect that thou hast left the broad 
way of the world, and entered into the narrow path of 
holiness, that thou mightest live to God, and become a 
spiritual man. With increasing ardor, "press" contin- 
ually " toward the mark," and ere long thou wilt re- 
ceive " the prize of the high calling of God in Christ 
Jesus ;" when there shall be no more fear nor sorrow, 
for " God shall wipe all tears from our eyes," and take 

away all trouble from our hearts. Thus will a short life 
6* 



130 IMITATION OF C II It I S T . 

of inconsiderable labor be exchanged for an everlasting 
life, not only of perfect rest, but of increasing joy. If 
thou continue faithful and diligent in laboring, God 
doubtless will be faithful and rich in recompensing. 
Maintain, therefore, a comfortable hope that in the end 
thou shalt inherit the crown of victory ; only beware of 
security, lest it betray thee into sloth or presumption. 

Suppose a person deeply perplexed about the state of 
his soul, continually fluctuating between hope and fear, 
and overwhelmed with grief, were to repeatedly utter 
this wish : " that I certainly knew that I should be 
able to persevere I" He might be answered thus : 
" And what wouldst thou do if this certain knowledge 
were bestowed upon thee ? Do now that which thou 
wouldst then do, and rest secure of thy perseverance." 
If, comforted and established by this answer, he should 
resign himself to the divine disposal, his perplexity and 
distress would soon be removed. Instead of indulging 
anxious inquiries into the future condition of our soul, 
we should apply ourselves wholly to know what was 
"the good and acceptable will of God," as the only 
principle and perfection of every good work. " Trust 
in the Lord, and do good," saith the royal prophet ; 
" so shalt thou dwell in the land, and be fed" with the 
riches of His grace. 

The principal obstacle to the reformation and im- 
provement of life, is dread of the difficulty and labor 
of the contest. Only they make eminent advances in 
holiness who resolutely endeavor to conquer in those 
things that are most disagreeable and most opposite to 
their appetites and desires ; and then chiefly does a 
man most advance to higher degrees of the grace of 



IMITATION OF CHRIST. 131 

God, when he most overcomes himself, and most morti- 
fies his own spirit. 

But though all men have not the same degree of evil 
to overcome, yet a diligent Christian, zealous of good 
works, who has more and stronger passions to subdue, 
will be able to make a greater progress than he that is 
inwardly calm, and outwardly regular, but less fervent 
in the pursuit of holiness. 

Two things are highly useful to perfect amendment : 
to withdraw from those sinful gratifications to which 
nature is most inclined, and to labor after that virtue in 
which we are most deficient. Be particularly careful 
also to avoid those tempers and actions that chiefly and 
most frequently displease thee in others. Wherever 
thou art, turn every thing to an occasion of improve- 
ment : if thou behold or hear of good examples, let 
them kindle in thee an ardent desire of imitation ; if 
thou seest any thing blamable, beware of doing it thy- 
self ; or if thou hast done it, endeavor to amend it the 
sooner. As thy eye observeth, and thy judgment cen- 
sureth others, so art thou observed and censured by 
them. 

The zealous and watchful Christian bears patiently, 
and performs cheerfully, whatever is commanded : but 
he that is cold and negligent suffers tribulation upon 
tribulation, and of all men is most miserable ; for he is 
destitute of inward and spiritual comfort, and to that 
which is outward and carnal he is forbidden to have re- 
course. He that obstinately throws off the restraints 
of Christ's easy yoke, is not only in danger of irre- 
coverable ruin, but will find himself deceived in the 
expectation of a life of relaxation and liberty ; for 



132 IMITATION OF CHRIST. 

restraint, opposition, and disgust, will perpetually arise 
wherever he turns the imaginations and desires of his 
heart. 

Consider the spiritual life of the Apostles and first 
followers of Christ as the object of thy imitation, and 
doubt not but the mercy of God, to all that turn the 
desire of their heart to Him, will enable thee to follow 
it. In this path thou mayst go forward with increas- 
ing hope and strength ; and in this path thou wilt ap- 
proach Heaven with such speedy steps as soon to despise 
and forget all human strength, consolation, and de- 
pendence. 

When a man is so far advanced in the Christian life 
as not to seek consolation from any created thing, then 
does he first begin perfectly to enjoy God ; then, " in 
whatever state he is, he will therewith be content ;" 
then, neither can prosperity exalt, nor adversity depress 
him ; but his heart is wholly fixed and established in 
God, who is his All in All ; with respect to whom 
nothing perisheth, nothing dieth, but all things live to 
His glory, and are continually subservient to His blessed 
will. 

Be always mindful of the great end of temporary na- 
ture ; and remember that time once lost will never 
return. Without perpetual watchfulness and diligence, 
holiness can never be attained ; for the moment thou 
beginnest to relax in these, thou wilt feel inward imbe- 
cility, disorder, and disquietude. 

If thou press forward with unabated fervor, thou 
shalt find strength and peace ; and, through the mercy 
of God, and the love of holiness which His grace hath 
inspired, wilt perceive " thy yoke" become daily " more 



IMITATION OF CHRIST. 133 

easy, and thy burden more light." Keflect that it is 
only the fervent and diligent soul that is prepared for all 
duty and for all events ; that it is greater toil to resist 
evil habits and violent passions than to sweat at the 
hardest labor ; that he who is not careful to resist and 
subdue small sins will insensibly fall into greater, and 
that thou shalt always have joy in the evening if thou 
hast spent the day well. Watch over thyself, therefore, 
excite and admonish thyself, and whatever is done by 
others, do not neglect thyself. Thou wilt make ad- 
vances in imitating the life of Christ in proportion to 
the violence with which thou deniest thyself. Amen. 



BOOK TWO 



INSTRUCTIONS 



FOR THE 



MORE INTIMATE ENJOYMENT OF THE 
SPIRITUAL LIFE. 



BOOK TWO, 



INSTRUCTIONS FOR THE MORE INTIMATE 
ENJOYMENT OF THE SPIRITUAL LIFE. 



XXIV. 

INTERNAL CONVERSATION. 

" The kingdom of God is within you/' saith our 
blessed Kedeemer. Abandon, therefore, the cares and 
pleasures of this wretched world, and turn to the Lord 
with all thy heart, and thy soul shall find rest. If thou 
withdrawest thy attention from outward things, and 
keepest it fixed upon what passeth within thee, thou 
wilt soon perceive the " coming of the kingdom of God ;" 
for " the kingdom of God is that peace and joy in the 
Holy Ghost/' which can not be received by sensual and 
worldly men. All the glory and beauty of Christ are 
manifested within, and there he delights to dwell ; his 
visits there are frequent, his condescension amazing, his 
conversation sweet, his comforts refreshing, and the 
peace that he brings passeth all understanding. 

faithful soul, dispose thy heart for the reception of 
this Bridegroom, who will not fail to fulfill the promise 



138 IMITATION OF CHRIST. 

which he hath made thee in these words : "If a 
man love ine, he will keep my words : and my Father 
will love him ; and we will come unto him, and make 
our abode with him."' Give, therefore, free admission 
to Christ, and exclude all others as intruders. When 
thou possessest Christ, thou art rich, and canst want no 
other treasure : he will protect thee so powerfully, and 
provide for thee so liberally, that thou wilt no more have 
need to depend on the caprice of men. Men are change- 
able and evanescent as " the morning cloud :" but 
Christ abideth eternally, and in him the fountain of 
strength and peace will flow forever. 

Thou must not place any confidence in frail and 
mortal men, however endeared by reciprocal affection or 
offices of kindness : nor art thou to be grieved, when, 
from some change in their temper, they become un- 
friendly and injurious ; for men are inconstant as the 
wind, and he that is for thee to-day, may to-morrow be 
against thee. But place thy whole confidence in God, 
and let him be all thy fear, and all thy love : He will 
answer for thee against the great accuser, and do that 
which is most conducive to thy deliverance from evil. 

Here thou hast " no continuing city ;" and whatever 
be thy situation, thou art "a stranger and a pilgrim," 
and canst never obtain rest till thou art united to Christ. 
Why, then, dost thou stand gazing about the earth, 
when the earth is not the seat of thy repose ? Thy 
proper dwelling-place is heaven ; and earthly objects are 
only to be transiently viewed as thou travelest to it ; 
they are all hurried away in the resistless current of 
time, and thy earthly life with them ; beware, therefore, 
of adhering to them, lest thou be bound in their chains, 



IMITATION OF CHRIST. 139 

and perish in their ruin. Let thy thoughts dwell with 
the Most High, and thy desire and prayer ascend with- 
out intermission to Christ. 

Christ was rejected of men ; and, in the extremity 
of distress, forsaken by his disciples and friends. He 
chose to suffer thus, and to be thus deserted and de- 
spised ; and dost thou complain of injury and contempt 
from others ? Christ had enemies and slanderers ; wilt 
thou have all men to be thy friends and admirers ? 
•How can thy patience be crowned in heaven, if thou 
have no adversity to struggle with on earth ? Canst 
thou be the friend and follower of Christ, and not the 
partaker of his sufferings ! Thou must, therefore, suffer 
with Christ, and for his sake, if thou indeed desirest to 
reign with him. If thou hadst but once " known the 
fellowship of the sufferings of Jesus," and been sensible, 
though in a small degree, of the divine ardor of his love, 
thou wouldst be more indifferent about thy own personal 
share in the good and evil of the present life ; and far 
from courting the favor and applause of men, wouldst 
rather rejoice to meet with their reproach and scorn, for 
the sake of Jesus. He that loves Jesus, who is the 
Truth, and is delivered from the slavery of inordinate 
desire, can always freely turn to Grod ; and raising him- 
self in spirit above himself, enjoy some portion of the 
blessed repose of heaven. 

That man is truly wise, and taught not of men, but 
of Grod, who perceiveth and judge th of things as they 
are in themselves, and not as they are distinguished by 
names and general estimation. He that has known the 
power of the spiritual life, and withdrawn his attention 
from the perishing interests of the world, is not depend- 



140 IMITATION OF CHRIST. 

ent on time or place for the exercise of devotion. He 
can soon recollect himself, because he is never wholly 
engaged by sensible objects. His tranquillity is not in- 
terrupted by bodily labor or inevitable business, but 
with calmness he accommodates himself to events as 
they take place. He is not moved by the capricious 
humors and perverse behavior of men ; and constant 
experience has convinced him, that the soul is no further 
obstructed and disturbed in its progress toward per- 
fection, than as it is under the power and influence of • 
the present life. 

If the frame of thy spirit was in right order, and thou 
wert inwardly pure, all outward things would conduce 
to thy improvement in holiness, and work together for 
thy everlasting good : and because thou art disgusted 
by a thousand objects, and disturbed by a thousand 
events, it is evident that thou art not yet " crucified to 
the world, nor the world to thee." Nothing entangles 
and defiles the heart so much, as the inordinate ]ove of 
creatures. If thou canst abandon the hope of consola- 
tion in the enjoyments of earthly and sensual life, thou 
wilt soon be able to contemplate the glory and blessed- 
ness of the heavenly state ; and wilt frequently partake 
of that spiritual consolation, which the world can neither 
give nor take away. 



IMITATION OF CHRIST. 141 



XXV. 

SUBMISSION TO REPROOF AND SHAME. 

Kegard not much what man is for thee, or who 
against thee ; but let it be thy principal concern that 
God may be with thee in every purpose and action of 
life. Kee]3 thy conscience pure, and God will be thy 
continual defense ; and him whom God defends the 
malice of man hath no power to hurt. If thou hast 
learned to suffer in silence and persevering patience, 
thou shalt certainly see the salvation of the Lord : He 
knows the most proper season for thy deliverance, and 
will administer the most effectual means to accomplish 
it ; and to his blessed will thou shouldst always be 
perfectly resigned. It is the prerogative of God to give 
help under every trouble, and deliverance from all dis- 
honor. 

It is useful for preserving the humility of our spirit, 
that other men should know and reprove our manifold 
transgressions : and in cases of injury among brethren, 
the more humble the acknowledgment of the offense is, 
the more effectually will the offended person be appeased 
and reconciled. 

The humble man God protects and delivers ; the 
humble he loves and comforts ; to the humble he con- 
descends ; on the humble he bestows more abundant 
measures of his grace, and after his humiliation exalts 
him to glory ; to the humble he reveals the mysteries 
of redemption, and sweetly invites and powerfully draws 



142 IMITATION OF CHRIST. 

him to himself. The humble man, though surrounded 
with the scorn and reproach of the world, is still in 
peace ; for the stability of his peace resteth not upon 
the world, but upon Grod. 

Do not think that thou hast made any progress toward 
perfection till thou feelest that thou art " less than the 
least of all" human beings. 1 

1 "Though you may know abundance of people to be guilty of some 
gross sins with which you can not charge yourself, yet you may justly 
condemn yourself as the greatest sinner that you know ; and that for 
these following reasons : — 

" First, Because you know more of the folly of your own heart than 
you do of other people's; and can charge yourself with various sins that 
you only know of yourself, and can not be sure that other sinners are 
guilty of them. So that as you know more of the folly, the baseness, the 
pride, the deceitfulness, and negligence of your own heart than you do 
of any one's else, so you have just reason to consider yourself as the 
greatest sinner that you know, because you know more of the greatness 
of your own sins than you do of other people's. 

" Secondly, The greatness of our guilt arises chiefly from the greatness 
of God's goodness toward us ; from the particular graces and blessings, 
the favors, the lights, and instructions that we have received from him. 
Every sinner knows more of these aggravations of his own guilt than 
he does of other people's, and, consequently may justly look upon him- 
self to be the greatest sinner that he knows. How good God has been 
to other sinners, what light and instruction he has vouchsafed to them, 
what blessings and graces they have received from him, how often he 
has touched their hearts with holy inspiration, you can not tell. But all 
this you know of yourself; therefore, you know greater aggravations of 
your own guilt, and are able to charge yourself with greater ingratitude 
than you can charge upon other people. This is the reason why the 
greatest saints have in all ages condemned themselves as the greatest 
sinners. 

" In order, therefore, to know your own guilt, you must consider your 
own particular circumstances ; your health, your sickness, your 3-outh or 
age, your particular calling, the happiness of your education, the degrees 
of light and instruction that you have received, the good men that you 



IMITATION OF CHRIST. 143 



XXVI. 

PEACEFULNESS. 

Fiest have peace in thy own breast, then thou wilt 
be qualified to restore peace to others. Peacefulness is 
a more useful acquisition than learning. The wrathful 
and turbulent man, who is always ready to impute 
wrong, turns even good into evil ; the peaceful man 
turns all things into good. He that is discontented and 
proud, is tormented with jealousy of every kind : he has 
no rest himself, and will allow none to others ; he 
speaks what he ought to suppress, and suppresses what 
he ought to speak ; he is watchful in observing the duty 
of others, and negligent with respect to his own. But 
let thy zeal be exercised in thy own reformation before 
it attempts the reformation of thy neighbor. 

Some are very skillful and ingenious in palliating and 
excusing their own evil actions, but can not frame an 

have conversed with, the admonitions that you have had, the good books 
that you have read, the numberless multitude of divine blessings, graces, 
and favors that you have received, the good motions of grace that you 
have resisted, the resolutions of amendment that you have often broken, 
and the checks of conscience that you have disregarded. Perhaps the 
person so odious in your eyes, would have been much better than you 
are, had he been altogether in your circumstances, and received all the 
same favors and graces from G-od that you have. 

"This is a very humbling reflection, and very proper for those people 
to make, who measure their virtues by comparing the outward course 
of their lives with that of other people's." — Law's Serious Call to a De- 
vout and Holy Life. 



144 IMITATION OF CHRIST. 

apology for the actions of others, nor admit it when it 
is offered. If thou desirest to he home with, hear with 
others. consider at what a dreadful distance thou 
standest from that charity which "hopeth, believeth, 
and heareth all things ;" and from that humility which, 
in a truly contrite heart, knows no indignation nor 
resentment against any heing but itself. 

It is so far from being difficult to live in peace with 
the gentle and the good, that it is highly grateful to all 
that are inclined to peace ; for we naturally love those 
most whose sentiments and dispositions correspond most 
with our own. But to maintain peace with the churlish 
and perverse, the irregular and impatient, and those 
that most contradict and oppose our opinions and de- 
sires, is a heroic and glorious attainment. Some pre- 
serve the peace of their own breasts, and live in peace 
with all about them ; and some, having no peace in 
themselves, are continually employed in disturbing the 
peace of others : they are the tormentors of their 
brethren, and still more the tormentors of their own 
hearts. There are also some who not only retain their 
own peace, but make it their business to restore peace 
to the contentious. After all, the most perfect peace to 
which we can attain in this miserable life consists rather 
in meek and patient suffering than in an exemption 
from adversity ; and he that has learned most to suffer 
will certainly possess the greatest share of peace^: he is 
the conqueror of himself, the lord of the world, the 
friend of Christ, and the heir of heaven ! 



IMITATION OF CHRIST. 145 

XXVII. 

SIMPLICITY AND PURITY. 

Simplicity and purity are the two wings with which 
man soars above earth and all temporary nature. Sim- 
plicity is in the intention : purity is in the affection : 
simplicity turns to God, purity enjoys him. 

No good action will be difficult and painful, if thou 
art free from inordinate affection : and this internal 
freedom thou wilt enjoy, when it is the one simple in- 
tention of thy mind to obey the will of God, and do 
good to thy fellow-creatures. 

If thy heart was rightly disposed, every creature would 
be a book of divine knowledge : a mirror of life, in which 
thou mightest contemplate the eternal power and benefi- 
cence of the Author of Life ; for there is no creature, 
however small and abject, that is not a monument of 
the goodness of God. Such as is the frame of the spirit, 
such is its judgment of outward things. If thou hadst 
simplicity and purity, thou wouldst be able to compre- 
hend things without error, and behold them without 
danger : the pure heart safely surveys not only heaven, 
but hell. 

If there be joy in this world, who possesses it more 
than the pure in heart ? And if there be tribulation 
and anguish, who sutlers them more than the wounded 
spirit ? 

As iron cast into the fire is purified from its rust, and 
becomes bright as the fire itself; so the soul that in 
V 



146 IMITATION OF CHRIST. 

simplicity and purity adheres to God, is delivered from 
the corruption of animal nature, and changed into the 
"new man ;" formed " after the image of him that cre- 
ated him." 

Those who suffer the desire of perfection to grow cold 
and languid, are terrified at the most inconsiderable dif- 
ficulties, and soon driven back to seek consolation in the 
enjoyments of sensual life. But those, in whom that 
desire is kept alive and invigorated by continual self- 
denial, and a steady perseverance in that narrow path 
in which Christ has called us to follow him, find every 
step they take more and more easy, and feel those labors 
light that were once thought insurmountable. 



XXVIII. 

CONSIDERATION OF OURSELVES. 

We ought to place but little confidence in ourselves, 
because the light we have is small. We are often in- 
sensible of our inward darkness ; and are impelled by 
passion, which we mistake for zeal. We severely re- 
prove little failings in our brethren, and pass over enor- 
mous sins in ourselves ; we quickly feel, and perpetually 
brood over, the sufferings that are brought upon us by 
others, but have no thought of what others suffer from 
us. We should prefer to all other cares, the care of our 
own improvement ; and if strictly watchful over our 
own conduct, will be silent about the conduct of others. 
But to the divine life of the spiritual man we will never 



IMITATION OF CHRIST. 147 

attain, unless we can withdraw our attention from all 
persons, and the concerns of all, and fix it upon self. 

Tell me, if thou canst, where thou hast been wander- 
ing, when thou art absent from thy own breast : and 
after thou hast run about, and taken a hasty view of 
the actions and affairs of men, what advantage bringest 
thou home to thy neglected and forsaken self ? He that 
desires peace of heart, must cast irrelevant things behind 
him, and keep God and his own spirit in his view. As 
thy progress to perfection depends much upon thy free- 
dom from the cares and pleasures of the world, it must 
be proportionably obstructed by whatever degree of 
value they have in thy affections. Abandon, therefore, 
all hope of consolation from created things, not only as 
vain but dangerous ; and esteem nothing truly honor- 
able, pleasing, great, and worthy the desire of an im- 
mortal spirit, but God, and that which immediately 
tends to the improvement of thy state in him. The 
soul that truly loves God, despises all that is inferior to 
him. It is God alone, the Infinite and Eternal, who 
filleth all things, that is the life, light, and peace, of all 
blessed spirits. 



XXIX. 

THE* JOT OF A GOOD CONSCIENCE. 

The " rejoicing" of a good man is " the testimony of 
a good conscience." A pure conscience is the ground of 
perpetual exultation : it will support us under the se- 
verest trials, and enable us to rejoice in the depths of 



148 IMITATION OF CHRIST. 

adversity : but an evil conscience, in every state of life, 
is full of disquietude and fear. Thou wilt enjoy tran- 
quillity, if thy heart condemn thee not. Therefore do 
not hope to rejoice but when thou hast done well. The 
wicked can not have true joy, nor taste of inward peace ; 
for " there is no peace to the wicked," saith the Lord ; 
" but they are like the troubled sea when it can not rest, 
whose waters cast up mire and dirt." If they say, " We 
are in peace ; no evil shall come upon us ; and who will 
dare to hurt us ?" believe them not ; for the anger of 
the Lord will suddenly rise up within them ; their boast- 
ing shall vanish like smoke, and the thoughts of their 
hearts shall perish. 

To " glory in tribulation," is not difficult to him that 
glories "in the cross of our Lord Jesus Christ." That 
glory which is given and received among men comes 
with fear and envy, and vanishes in disappointment and 
regret. The glory of the just is proclaimed by the 
voice of conscience, and not by the mouth of men : 
their joy is from God, and in God ; and their rejoicing 
is founded in truth. He that aspires after true and 
eternal glory, values not that which is temporal ; and 
he that seeks after the glory of the earth, proves that he 
neither loves nor considers the eternal glory of heaven. 

He only can have great tranquillity, whose happiness 
depends not on the praise and dispraise of men. If thy 
conscience was pure, thou wouldst be contented in every 
condition, and undisturbed by the opinions and reports 
of men concerning thee ; for their commendations can 
add nothing to thy holiness, nor their censures take any 
thing from it : what thou art, thou art ; nor can the 
praise of the whole world make thee greater in the sight 



IMITATION OF CHRIST. 149 

of God. The more, therefore, the attention is fixed 
upon the true state of thy spirit, the less wilt thou re- 
gard what is said of thee in the world. Men look only 
on the face, but " God searcheth the heart ;" men con- 
sider only the outward act, but God the principle from 
which it springs. 

To think of having done well without self-esteem, is 
an evidence of true humility ; as it is our evidence of 
great faith, to abandon the hope of consolation from 
created things. He that seeks not witness for himself 
among men, shows that he has committed his whole 
state to God, and has the witness in his own breast : for 
it is " not he who commendeth himself," nor he who is 
commended by others, that u is approved ;" but him 
only, saith the blessed Paul, " whom God commendeth." 



XXX. 

JESUS TO BE LOVED ABOVE ALL. 

Blessed is he who knows what it is to love Jesus, and 
for his sake to despise himself. To preserve this love, 
we must relinquish the love of self and all creatures ; 
for Jesus will be loved alone. The love of the creatures 
is deceitful and unstable ; the love of Jesus is faithful 
and permanent. He that adheres to any creature, must 
fail when the creature fails ; but he that adheres to 
Jesus, will be established with him forever. Cherish his 
love, who, though the heavens and the earth should be 
dissolved, will not forsake thee, nor suffer thee to perish. 



150 IMITATION OF CHRIST. 

Thou must one day be separated from all that thou 
seest and lovest among created things, whether thou 
wilt or not : living and dying, therefore, adhere to Jesus, 
and securely commit thyself to his faithful protection, 
who, when nature fails, is alone able to sustain thee. 

Such is the purity of thy Beloved, that he will admit 
of no rival for thy love ; but will himself have the sole 
possession of thy heart, and, like a king, reign there 
with sovereign authority, as on his proper throne. If 
thy heart was emptied of self-love, and of the love of 
creatures whom thou lovest only for thy own sake, Jesus 
would dwell with thee continually. But whatever love 
thou hast for men, of which Jesus is not the principle 
and end, and whatever be their returns of love to thee, 
thou wilt find both to be utterly vain and worthless. 
place not thy confidence in man ; lean not upon a hol- 
low reed ! for " all flesh is as grass, and all the glory of 
man as the flower of grass : the grass withereth, and 
the flower thereof falleth away." 

Of men thou regardest only the outward appearance, 
and, therefore, art soon deceived ; and while thou seek- 
est relief and comfort from them, thou must meet with 
disappointment and distress. If in all things thou 
seekest Jesus, thou wilt surely find him in all ; and if 
thou seekest thyself, thou wilt, indeed, find thyself, but 
to thy own destruction. He who in all things seeks not 
Jesus, involves himself in more evil than the world and 
all enemies could heap upon him. 



IMITATION OF CHRIST. 151 

XXXI. 

THE FRIENDSHIP OF JESUS. 

When Jesus is present, all is well, and no labor 
seems difficult ; but when he is absent, the least ad- 
versity is insupportable. When Jesus is silent, all com- 
fort withers ; but the moment he speaks again, the soul 
rises from her distress. Thus Mary rose hastily from 
the place where she sat weeping for the death of Lazarus, 
when Martha said to her, " The Master is come, and 
calleth for thee." Blessed is the hour when Jesus calls 
us from affliction and tears, to partake of the joys of his 
Spirit ! 

How great is the hardness of the heart, without 
Jesus ! how great its vanity and folly, when it desireth 
any good beside him ! Is not the loss of him greater 
than the loss of the world ? for what can the world 
profit without Jesus ? To be without Jesus, is to be in 
the depths of hell : to be with him, is to be in Paradise. 
While Jesus is with thee, no enemy hath power to hurt 
thee. He that finds Jesus, finds a treasure of infinite 
value, a good transcending all that can be called good ; 
and he that loseth Jesus, loseth more than the whole 
world. That man only is poor in this world, who lives 
without Jesus ; and that man only is rich, with whom 
Jesus delights to dwell. 

It requires skill to converse with Jesus, and wisdom to 
know how to keep him ; but not the skill of men, nor 



152 IMITATION OF CHRIST. 

the wisdom of this world. Be humble and peaceful, 
and Jesus will come to thee ; be devout and meek, and 
he will dwell with thee. Without a friend, life is un- 
enjoyed ; and unless Jesus be thy friend, infinitely loved 
and preferred above all others, life will be to thee a 
desolation. It is madness to confide and delight in any 
other : rather choose that the whole world should com- 
bine to oppose and injure thee, than that Jesus should 
be offended at thy preferring the world to him. Of all 
that are dear to thee, let Jesus be the peculiar and su- 
preme object of thy love. Men, even those to whom 
thou art united by the ties of nature and the reciproca- 
tions of friendship, are to be loved only for the sake of 
Jesus ; but Jesus is to be loved for himself. Jesus 
alone is to be loved without reserve, and without meas- 
ure ; because, of all that we can possibly love, he alone 
is infinite goodness and faithfulness. For his sake, and 
in the power of his love, enemies are to be dear to thee, 
as well as friends ; and let it be thy continual prayer, 
even for thy enemies, that all men may be blest with 
the knowledge and love of him. 

Desire not to be admired and praised for the goodness 
that is in thee, as if it was thy own ; for the praise of 
being good is the prerogative of God : his goodness alone 
is absolute and underived. Thou art good only by the 
communication of that goodness which, from eternity to 
eternity, dwells essentially in him. Aspire after such 
inward . purity and freedom, that no affection to any 
creature may have power to perplex and enslave thee : 
have a heart divested of all selfish affections and earthly 
desires, " stand still, and see the salvation of the Lord." 
Indeed, to this exalted state thou canst not arrive, with- 



IMITATION OF CHRIST. 153 

out the prevention and attraction of his grace, which 
will bring thee into union with his blessed Spirit. 

When the grace of God thus lives and reigns in the 
heart of man, he has power to " do all things :" but 
when its divine influence is suspended, he feels himself 
left in the poverty and weakness of fallen nature, ex- 
posed to the lash of every affliction. 



XXXII. 

ABSENCE OF COMFORT. 

It requires no considerable effort to despise human 
consolation, when we are possessed of divine : but it is 
transcendent greatness, to bear the want of both ; and, 
without self-condolence, or the least retrospection on 
our own imaginary worth, patiently to suffer desolation 
of heart for the glory of God. What singular attain- 
ment is it, to be peaceful and devout, while " the light 
of God's countenance is lifted up upon thee ?" That 
man can not but find his journey easy and delightful, 
whom the grace of God sustains : so that he neither 
feels burden, nor meets with obstruction, but is sup- 
ported by Omnipotence, and conducted by Truth. 

We perpetually seek after consolation, from the dread 
of the want of it ; and it is with difficulty that man is 
so far divested of self, as not to seek it in his earthly 
and selfish state. It requires long and severe conflicts, 
entirely to subdue the earthly and selfish nature, and 

turn all the desire of the soul to God. He that trusts 

7* 



154 IMITATION OF CHRIST. 

to his own wisdom and strength, is easily seduced to 
seek repose in human consolation : but he that truly 
loves Christ, and depends only upon his redeeming 
power within him, as the principle of holiness and truth, 
turns not aside to such vain comforts, but rather exer- 
cises self-denial, and, for the sake of Christ, endures the 
most painful labors. 

When God bestows upon thee the consolations of the 
Spirit, receive them with all thankfulness : but remem- 
ber, they are his gift, not thy desert ; and, instead of 
being elate, careless, and presuming, be more humble, 
more watchful and devout in all thy conduct. The 
hour of light and peace may soon give place to days of 
darkness and temptation. Such vicissitudes are not 
unexpected to those who are experienced in the divine 
life. When thou findest so sad a change in thy state 
do not immediately despair, but with humility search 
thy heart for the causes of thy trial, and with prayer 
wait earnestly on God who is infinite in goodness as 
well as power, and who is both able and willing to re- 
new the bounties of his grace in more abundant meas- 
ures. The royal prophet thus describes his own case : 
" When I was in prosperity," and my heart was filled 
with the treasures of grace, "I said, I shall never be 
moved." But these treasures being soon taken away, 
and feeling in himself the poverty of fallen nature, he 
adds, " Thou didst turn thy face from me, and I was 
troubled/' Yet in this disconsolate state, he does not 
despair ; but with more ardor, raises his desire and 
prayer to God : " Unto thee, Lord, will I cry, and I 
will make my supplication unto my God." He then tes- 
tifies, that his prayer is accepted, and his prosperous 



IMITATION OF CHRIST. 155 

state restored ; " The Lord bath heard me, and hath 
had mercy upon me ; the Lord is become my helper." 
And to show how this mercy and help were manifested, 
he adds, " Thou hast turned my mourning into joy, and 
hast compassed me about with gladness." 

In what can I hope, or where place my confidence, 
but in infinite goodness, and the life, light, and peace 
of the Divine Spirit ? For whether the conversation 
of holy men, the endearing kindness of faithful friends, 
the melody of music in psalms and hymns, the enter- 
tainment of ingenious books, nay, the instructions of 
the oracles of God ; whether any or all these advantages 
are present, what do they all avail, what joy can they 
dispense, when the Holy Spirit is withdrawn from my 
soul, and I am left to the poverty and wretchedness of 
my fallen self ? In such a state, no remedy remains 
but meek and humble prayer, and the total surrender 
of my will to the blessed will of God. " To him that 
overcoineth," saith He who is " the First and the Last," 
" will I give to eat of the tree of life, which is in the 
midst of the Paradise of God." 

I wish for no consolation that robs me of compunction ; 
nor aim at any contemplation that will exalt me into 
pride : for every thing that is high, is not holy ; nor 
every desire pure ; nor every thing that is sweet, good ; 
nor every thing that is dear to man, pleasing to God. 
But acceptable, beyond measure, is that grace by which 
I am made more humble, and more disposed to deny 
and renounce myself. 

Why seek rest, when thou art born to labor ? Dis- 
pose thyself for patience rather than for consolation ; 
rather for bearing the cross than for receiving joy. Who 



156 IMITATION OF CHRIST. 

among those that are devoted to the world would not 
gladly receive the joys and consolations of the Spirit, if 
they could be obtained without relinquishing the pur- 
suits of honor, wealth, and pleasure ? The joys and 
consolations of the Spirit transcend the delights of the 
world and the pleasures of sense, as far as heaven 
transcends the earth : these are either impure or vain ; 
those alone are holy, substantial, delightful, the fruits 
of that new nature which is born of God. False free- 
dom and self-confidence greatly oppose the heavenly 
visitation. 



XXXIII. 

THANKFULNESS FOR THE GRACE OF COD. 

" Bender unto God that which is God's," and take 
to thyself that which is properly thy own ; give him 
the glory of all thy good, and leave for thyself only the 
shame and punishment of all thy evil. 

God, who is infinite in goodness, manifests that good- 
ness in bestowing the gift of his Holy Spirit ; man, who 
is wholly evil, shows that evil in not rendering back the 
gift with the thankfulness and praise of dependent 
wretchedness. The influences of God's Spirit in large 
measures are poured only upon the truly thankful, and 
from the proud is taken away that which is given to 
the humble. 

Set thyself in the lowest place, and the highest shall 
be given thee ; for the more lofty the building is de- 
signed to be, the deeper must the foundations be laid. 



IMITATION OF CHRIST. 157 

The greatest saints in the sight of God are the least in 
their own esteem ; and the height of their glory is 
always in proportion to the depth of their humility. 
Those that are filled with true and heavenly glory have 
no place for the desire of that which is earthly and 
vain ; being rooted and established in God, they can not 
possibly be rifted up in self-exaltation. Whatever good 
they have, they acknowledge to be received ; and as- 
cribing the glory of it to the Supreme Author of good, 
they " seek not honor one of another, but the honor 
that cometh from God alone." That God may be 
glorified in himself, and in all his saints, is the prevail- 
ing desire of their hearts, and the principal end of all 
their actions. 

Be thankful for what thou receivest, and thou wilt 
receive more. Let that which is thought the least of 
God's gifts, be unto thee even as the greatest ; for the 
dignity of the Giver confers dignity on all his gifts ; 
and none can be small that is bestowed by the Supreme 
God. Even chastisement from him is to be gratefully 
received ; for whatever he permitteth to befall us, he 
permitteth it to promote the important business of our 
redemption. 



XXXIY. 

THE SMALL NUMBER OF THOSE THAT LOVE THE CEOSS. 

Jesus has many lovers of his heaven, but few bear- 
ers of his cross ; many that desire to partake of his 
comforts, but few that are willing to share in his dis- 



158 IMITATION OF CHRIST. 

tress ; many companions of his table, but few of bis . 
hours of abstinence. All are disposed to rejoice with 
Jesus, but few to suffer sorrow for his sake : many- 
follow him to the breaking of bread, but few to the 
drinking of his bitter cup : many attend with reverence 
on the glory of his miracles, but few follow the igno- 
miny of his cross. Many seem to love Jesus while they 
are free from adversity, and bless him while they receive 
his consolations : but their confidence and their devotion 
vanish when tribulation cometh, and they sink either 
into murmuring or despair. 

But they who love Jesus for himself, and not for their 
own comfort, will bless him in the depths of distress. 
Nay, should he continue to withhold his consolations 
from them, they would still continue to praise him, still 
give him thanks. But do not they deserve the name 
of hirelings who are forever seeking after comfort ? Do 
not all prove that they are lovers of themselves more 
than lovers of Christ who desire and think of nothing 
but the repose and pleasure of their own minds ? 

Where is the man that serveth God without the hope 
of reward ? Where, indeed, is that true " poverty of 
spirit" to be found which is divested of all that is 
thought rich and valuable in the creatures and self ? 
This is " a pearl of great price," that is worthy to be 
sought after to the utmost bounds of nature ! Though 
a man give all his substance to feed the poor, it is noth- 
ing ; though he mortify the desires of flesh and blood 
by severe penance, it is little ; though he comprehend 
the vast extent of science, he is far behind. Though he 
hath the splendor of illustrious virtue, and the ardor of 
exalted devotion, still he will want much if he still 



IMITATION OF CHRIST. 159 

wants this " one thing needful/' this poverty of spirit, 
which, after abandoning the creatures about him, re- 
quires him to abandon himself ; to go wholly out of 
himself ; to retain no leaven of self-love and self-esteem ; 
but when he hath finished his course of duty, to know 
and feel, with the same certainty that he feels the mo- 
tion of his heart, that he himself hath done nothing. 

Such a man will set no value upon those attainments 
which, under the power of self-love, he would highly 
esteem ; but, in concurrence with the voice of Truth, 
" when he has done all that is commanded him/' he will 
always freely pronounce himself " an unprofitable serv- 
ant/' This is that poverty and nakedness of spirit 
which can say with the Psalmist, " Lord, in myself, I 
am poor and desolate \" And yet there is none so rich, 
none so free, none so powerful, as he, who renouncing 
himself and all creatures, can remain in the most abject 
state of self-abasement. 



XXX Y. 

THE NECESSITY OF BEARING THE CROSS. 

This saying seems hard to all : " Deny thyself, take 
up thy cross, and follow me." But as hard a saying will 
be heard, when the same divine voice shall pronounce, 
" Depart from me, ye cursed, into everlasting fire I" 
They, therefore, who can now attentively hear, and pa- 
tiently follow the call to bear the cross, will not be ter- 
rified at the sentence of the final judgment In that 



160 IMITATION OF CHRIST. 

awful day, the banner of the cross will be displayed in 
heaven ; and all who have conformed their lives to 
Christ crucified, will draw near to Christ the Judge, 
with holy confidence. Why, then, dost thou fear to 
take up the cross ? 

In the cross is life, health, protection from every en- 
emy ; from the cross are derived heavenly meekness, 
true fortitude, the joys of the Spirit, the conquest of 
self, the perfection of holiness. There is no redemption, 
no foundation for the hope of the divine life, but in the 
cross. Take up thy cross, therefore, and follow Jesus in 
the path that leads to everlasting peace. He hath gone 
before, bearing that cross upon which he died for thee, 
that thou mightst follow, patiently bearing thy own 
cross, and upon that die to thyself for him : and if we 
die with him, we shall also live with him : " If we are 
partakers of his sufferings, we shall be partakers also of 
his glory." 

Though thou disposest all thy affairs according to thy 
own fancy, and conductest them by the dictates of thy 
own judgment, still thou wilt continually meet with 
some evil, which thou must necessarily bear, either with 
or against thy will ; and, therefore, wilt continually find 
the cross. Thou wilt feel either pain of body, or distress 
and anguish of spirit. Sometimes thou wilt experience 
the absence of inward comfort ; sometimes thy neighbor 
will put thy meekness and patience to the test ; and, 
what is more than this, thou wilt sometimes feel a bur- . 
den in thyself, which no human help can remove, no 
earthly comfort lighten ; but bear it thou must, as long 
as it is the blessed will of God to continue it upon thee. 
It is the blessed will of God, in permitting the darkness 



IMITATION OF CHRIST. 161 

of distress, that we should learn such profound humility 
and submission, as to resign our whole state, present 
and future, to his absolute disposal. 

The cross is always ready, and waits for thee in every 
place ; run where thou wilt, thou canst not avoid it. 
Turn which way thou wilt, either to the things above, 
or the things below ; to that which is within or without 
thee ; thou wilt in all, certainly find the cross : and if 
thou wouldst enjoy peace, and obtain the unfading crown 
of glory, it is necessary that in eveiy place, and in all 
events, thou shouldst bear it willingly, and "in patience 
possess thy soul." 

If thou bearest the cross willingly, it will soon bear 
thee, and lead thee beyond the reach of suffering, where 
* God shall take away all sorrow from thy heart." But 
if thou bearest it with reluctance, it will be a burden 
inexpressibly painful, which yet thou must still feel ; 
and by every impatient effort to throw it from thee, 
thou wilt only render thyself less able to sustain its 
weight. 

Why hopest thou to avoid that, from which no hu- 
man being has been exempt ? Who among the saints 
hath accomplished his pilgrimage in this world, without 
adversity and distress ? Even our blessed Lord passed 
not one hour of his most holy life, without tasting " the 
bitter cup that was given him to drink :" and, of him- 
self, he saith, that " it behooved him to suffer, and to 
rise from the dead, and so to enter into his glory." And 
why dost thou seek any other path to glory, but that, in 
which, bearing the cross, thou art called to follow " the 
Captain of thy salvation ?" The life of Christ was a 
continual cross, an unbroken chain of sufferings : and 



162 IMITATION OF CHRIST. 

desirest thou a perpetuity of repose and joy ? Though, 
like St. Paul, thou wert "caught up to the third heaven," 
yet thou wouldst not he exempt from suffering : for of 
St. Paul himself, his Redeemer said, " I will show him 
how great things he must suffer for my name's sake." 
To suffer, therefore, is thy portion ; and to suffer pa- 
tiently and willingly, is the great testimony of love and 
allegiance to thy Lord. 

The regenerate man, as he becomes more spiritualized, 
has a quicker discernment of the cross, wherever it meets 
him ; and his sense of the evils of his exile, as the pun- 
ishment of his fallen life, increases in proportion to his 
love of God, and desires of reunion with him. But this 
man, thus sensible of misery, derives hope even from his 
sufferings ; for while he sustains them with meek and 
humble submission, their weight is continually dimin- 
ishing ; and what to carnal minds is the object of terror, 
is to him a pledge of heavenly comfort. He feels that 
the strength, the life, and peace, of the new man, rise 
from the troubles, the decay, and death of the old, and 
from his desire of conformity to his crucified Saviour, as 
the only means of restoration to his first perfect state in 
God, he derives so much strength and comfort under the 
severest tribulations, that he wisheth not to live a mo- 
ment without them. Of the truth of this, the blessed 
Paul is an illustrious instance ; who says of himself, " I 
take pleasure in infirmities, in reproaches, in necessities, 
in persecutions, in distresses, for Christ's sake ; for when 
I am weak, then am I strong." 

It is not in man to love and to bear the cross ; to re- 
sist the appetites of the body, and to bring them under 
absolute subjection to the Spirit ; to shun honors ; to 



IMITATION OF CHRIST. 163 

receive affronts with meekness ; to despise himself, and 
willingly be despised by others ; to bear, with cairn res- 
ignation, the loss of fortune, health, and friends ; and 
to have no desire after the riches, the honors, and pleas- 
ures of the world. If thou dependest upon thy own will 
and strength to do and to suffer all this, thou wilt find 
thyself as unable- to accomplish it, as to create another 
world ; but if thou turnest to the divine power within 
thee, and trustest only to that as the doer and sufferer 
of all, the strength of Omnipotence will be imparted to 
thee, and the world and the flesh shall be put under thy 
feet : armed with this holy confidence, and defended by 
the cross of Christ, thou needest not fear the most ma- 
lignant efforts of thy great adversary the devil. 

Dispose thyself, therefore, like a true and faithful 
servant, to bear with fortitude the cross of thy blessed 
Lord. Prepare thy spirit to suffer patiently the in- 
numerable inconveniences and troubles of this miserable 
life ; for it is patient suffering alone, that can either 
disarm their power or heal the wounds they have made. 

When thou hast obtained so true a conquest over 
self-love, that the love of Christ shall make tribulation 
not only tolerable because unavoidable but welcome be- 
cause beneficial, all will be well with thee. But while 
every tribulation is painful and grievous, and it is the 
desire of thy soul to avoid it, thou canst not but be 
wretched, and what thou laborest to shun, will follow 
thee wherever thou goest. 

Thy life must be a continual death to the appetites 
and passions of fallen nature ; and be assured, the more 
perfectly thou diest to thyself, the more truly wilt thou 
live to God. No man is qualified to understand the 



164 IMITATION OF CHRIST. 

stupendous truths of redemption, till he has subdued 
impatience and self-love, and is ready to surfer adversity 
for the sake of Christ. If the condition of thy present 
life was left to thy own choice, thou shouldst prefer suf- 
fering affliction for the sake of Christ, to the uninter- 
rupted enjoyment of repose and comfort ; for this will 
render thee conformable to Christ and all his saints. 
Indeed, the perfection of our state, depends more upon 
the patient suffering of long and severe distress, than 
upon continual consolation and ecstasy. 

If any way, but bearing the cross and dying to his 
own will, could have redeemed man from that fallen life 
of self in flesh and blood, which is his alienation from, 
and enmity to God, Christ would have taught it in his 
word, and established it by his example. But of all 
that desire to follow him, he has required the bearing 
of the cross ; and, without exception, has said to all, 
" If any man will come after me, let him deny himself, 
take up his cross, and follow me/' 

When, therefore, we have read all books, and ex- 
amined all methods, to find out the path that will lead 
us to heaven, this conclusion only will remain, that 
" through much tribulation we must enter into the 
kingdom of God." 



BOOK THREE. 



DIVINE ILLUMINATION. 



BOOK THREE 

DIVINE ILLUMINATION. 



XXXVI. 

BLESSEDNESS OF INTERNAL CONVERSATION WITH CHRIST. 
DISCIPLE. 

I will hear what the Lord my Grocl will say. 



Blessed is the soul that listeneth to the voice of the 
Lord, and from his own lips heareth the words of conso- 
lation ! Blessed are the ears that receive the soft 
whispers of the divine breath, and exclude the noise 
and tumult of the world ! Blessed are the eyes shut to 
material objects, and open and fixed upon those that are 
spiritual ! Blessed are they that examine the state of 
the internal man ; and, by continual exercises of re- 
pentance and faith, prepare the mind for a more compre- 
hensive knowledge of the truths of redemption ! Blessed 
are all who delight in the service of G-od ; and who, 
that they may live purely to him, disengage their hearts 
from the cares and pleasures of the world ! 



168 IMITATION OF CHRIST. 



Consider these transcendent blessings, my soul, and 
exclude the objects of sensual desire, that thou mayst 
be able to hear and understand the voice of the Lord 
thy God. Thy beloved speaketh again. 



I am thy life, thy peace, and thy salvation : keep 
thyself united to me, and thou shalt find rest. Desire 
not the transitory enjoyments of earth, but seek after 
the eternal enjoyments prepared for thee in heaven : for 
what are those transitory enjoyments, but delusion and 
snares ? and what can all creatures avail thee, when 
thou hast forsaken the Creator ? Abandon, therefore, 
created things, that by a faithful and pure adherence, 
thou mayst be acceptable to him in whom thou hast thy 
being, and, in union with his Spirit, enjoy everlasting 
felicity. 



XXXVII. 



COMMUNION WITH GOD. 



" Speak, Lord, for thy servant heareth. I am thy 
servant ; give me understanding, that I may know thy 
testimonies." Incline my heart to the words of thy 
mouth : " Let thy speech distill as the dew \" 

The children of Israel once said to Moses, " Speak 
thou with us, and we will hear : let not God speak with 



IMITATION OF CKKIST. 169 

us, lest we die." I pray not in this manner : no, Lord, 
I pray not so ; but, with the prophet Samuel, humbly 
and ardently entreat, " Speak, Lord, for thy servant 
heareth." Let not Moses speak to me, nor any of the 
prophets ; but speak thou, Lord God, the inspirer 
and enlightener of all the prophets : for thou alone, 
without their intervention, canst perfectly instruct me ; 
but, without thee, they can profit me nothing. 

Thy ministers can pronounce the words, but can not 
impart the Spirit ; they may entertain the fancy with 
the charms of eloquence ; but if thou art silent, they 
do not inflame the heart. They administer the letter, 
but thou openest the sense ; they utter the mystery, 
but thou revealest its meaning ; they publish thy laws, 
but thou conferrest the power of obedience ; they point 
out the way to life, but thou bestowest strength to walk 
in it : " they water, but thou givest the increase ;" 
their voice soundeth in the ear, but it is thou that 
givest understanding to the heart. Therefore, do thou, 
Lord my God, Eternal Truth ! speak to my soul ; 
lest, being outwardly warned, but not inwardly quick- 
ened, I die, and be found unfruitful : lest the word 
heard and not obeyed, known and not loved, professed 
and not kept, turn to my condemnation. " Speak/' 
therefore, " Lord, for thy servant heareth :" " Thou" 
only " hast the words of eternal life \" speak, to the 
comfort of my soul, to the renovation of my nature, and 
to the eternal praise and glory of thy own holy name ! 

CHEIST. 

Son, hear my words : words full of heavenly sweet- 
ness, infinitely transcending the learning and eloquence 



170 IMITATION OF CHRIST. 

of all the philosophers and wise men of this world. 
" The words that I speak, they are spirit, and they are 
life ;" not to be weighed in the balance of hnman 
understanding, nor perverted to the indulgence of vain 
curiosity ; but to be heard in silence, and received with 
meek simplicity and ardent affection. 



" Blessed is the man whom thou instructest, Lord, 
and teachest him out of thy law ; that thou mayst give 
him rest from the days of adversity/' lest he be left 
desolate upon the earth. 



I taught the prophets from the beginning, and till 
now cease not to speak ; but many are deaf to my voice. 
Most men listen more attentively to the world than to 
God ; they more readily submit to the painful tyranny 
of sensual appetites than to the mild and sanctifying 
restraints of God's holy will. The world promises only 
transitory joy, and men engage with ardor in its unholy 
service ; I promise that which is supreme and everlast- 
ing, and their hearts are insensible and unmoved. 
Where is the man that serves and obeys me with that 
affection and solicitude with which the world and the 
rulers of it are served and obeyed ? Even the sea ex- 
claimeth, " Be thou ashamed, Zion !" because, for a 
trilling acquisition of wealth or honor, a tedious and fa- 
tiguing journey is cheerfully undertaken ; but, to obtain 
eternal life, not a foot is lifted from the earth. The 
sordid gain of perishing riches engages the pursuit and 

the most inconsiderable 



IMITATION OF CHEIST. 171 

share of this imaginary property is obstinately and bit- 
terly contested. For the vain expectation of a vainer 
possession, men dread not the fatigue of sleepless nights 
and restless days : but, deplorable insensibility ! for un- 
changeable good, for an inestimable recompense, for 
unsullied glory and endless happiness, the least solici- 
tude and the least labor is thought too dear a pur- 
chase. 

Be ashamed, therefore, slothful and discontented 
servant ! that the children of the world should with 
more ardor seek after destruction and death than thou 
dost eternal life ; that they should rejoice more in van- 
ity than thou in the truth. Their hope is, indeed, vain, 
as that on which it is erected ; but the hope that de- 
pendeth on my promises is never sent empty away : 
what I have promised I will give, what I have said I 
will fulfill. " I am the rewarder of them that diligently 
seek me : I am he which searcheth" and trieth " the 
hearts" of the devout. 

Write my words upon thy heart : ponder them day 
and night ; in the time of trouble, thou wilt find their 
truth and efficacy : and what thou now readest and un- 
derstandest not the day of temptation will explain. I 
visit man, both by trials and comforts ; and continually 
read him two lessons, one to rebuke his selfishness and 
impurity, and the other to excite him to the pursuit of 
holiness. He that hath my word, and despiseth it, hath 
that which " shall judge him in the last day." 



172 IMITATION OF 'CHRIST. 



XXXVIII. 



INSTRUCTION HOW TO WALK BEFORE GOD. 



Lord my G-od, thou art my supreme and consum- 
mate good ! What am I, that I should presume to 
open my lips "before thee ? I am thy least and most 
unprofitable servant ; an abject worm ; much more poor 
and contemptible than I am able to conceive ! Yet 
remember me, Lord, and have mercy upon me ; for, 
without thee, I have nothing, can do nothing, and am 
nothing. Thou alone art just, and holy, and good ; thy 
power is infinite, and the manifestations of it boundless. 
Kemember, Lord, the love that brought me into 
being ; and as thou madest all things for the com- 
munication of thy perfections and blessedness, fill me 
with thyself ! 

How can I sustain the darkness and misery of this 
fallen life, unless thy truth enlighten, and thy strength 
support me ? turn not away thy face, delay not thy 
fatherly visitation, suspend not the consolation of thy 
spirit, lest my soul become like a barren and " thirsty 
land where no water is !" Lord, " teach me to do thy 
will ;" teach me to walk before thee in humility and 
faith, in fear and love ! Thou art my wisdom, who 
knowest me in truth, and didst know me before I was 
born into the world, and before the world was made ! 



IMITATION OF CHEIST. 173 



Son, walk before me in truth, and in singleness of 
heart seek rne continually. He that walketh before me 
in truth, shall be defended against the assaults of evil 
spirits, and delivered from the delusions and calumnies 
of wicked men. " If the truth make thee free, thou 
shalt be free indeed ;" and shalt hear, without emotion, 
the commendations or censures of the world. 



Lord, thy word is truth ! As thou hast spoken, so I 
beseech thee, be it done unto thy servant. Let thy 
truth teach, protect, and preserve me to my final re- 
demption ; let it deliver me from every evil temper and 
inordinate desire, so shall I walk before thee in " the 
glorious liberty of the children of Glod \" 



I will teach thee what is my " good and acceptable 
and perfect will." Think on the evil that is in thee 
with deep conrpunction and self-abhorrence ; and think 
on the good without self-esteem and self-exaltation. 
In thyself thou art a wretched sinner, bound with the 
complicated chain of many sensual and malignant pas- 
sions. Thou art always tending to nothing and vanity ; 
thou soon waverest, art soon subdued, soon disturbed, 
and easily seduced from the path d§ holiness and peace. 
There is in thee no good, which thou canst glory in as thy 
own ; but much evil, requiring deep shame and self- 
abhorrence. Thou art even more dark, corrupt, and 
powerless, than thou art able to comprehend. 



174 IMITATION OF CHRIST. 

Let not pride deceive thee into false notions of the 
holiness and perfection of thy life ; for thou hast noth- 
ing great, nothing valuable, nothing worthy of admira- 
tion and praise, nothing exalted, good, and desirable, 
but that which is produced by the operation of my 
Spirit. Let eternal truth be all thy comfort and thy 
boast, and thy own sinfulness thy displeasure and thy 
shame. Fear, abhor, and shun nothing so much as the 
evil tempers of thy fallen nature, and the evil habits of 
thy fallen life. These should offend and grieve thee 
more than all the losses and distresses we meet with in 
the world. 

Some men walk not before me in simplicity and 
purity of heart ; but moved by that curiosity and arro- 
gance which deprived angels of heaven, and Adam of 
paradise, neglect themselves and their own salvation, to 
search into the counsels of infinite wisdom, and fathom 
the deep things of God. These fall into dangerous er- 
rors, and aggravated sins ; and their pride and pre- 
sumption I continually resist. But do thou fear the 
judgments of God, tremble at the wrath of Omnipo- 
tence ; and, instead of questioning the proceedings of 
the Most High, search the depths of thy own iniquities, 
that thou mayst know how much evil thou hast done, 
and how much good thou hast neglected. 

Some place their religion in books, some in images, 
and some in the pomp and splendor of external worship : 
these honor " me wfch their lips, but their heart is far 
from me." But there are some who, with illuminated 
understandings, discern the glory which man has lost, 
and with pure affections pant for its recovery. These 
hear and speak with reluctance of the cares and pleasures 



IMITATION OF CHRIST. 175 

of the present life, and even lament the necessity of 
administering to the wants of animal nature. These 
hear and understand what the Holy Spirit speaketh in 
their heart, exhorting them to withdraw their affection 
from things on earth, and " set it on things above ■" to 
abandon this fallen world, and day and night aspire 
after reunion with God. 



XXXIX. 



THE POWER OF DIVINE LOVE. 



I bless thee, heavenly Father, the Father of my 
Lord Jesus Christ, that thou hast vouchsafed to remem- 
ber so poor and helpless a creature ! Father of mer- 
cies, and Grod of all consolation, I give thee most hum- 
ble and ardent thanks, that, unworthy as I am of all 
comfort, thou hast been pleased to visit my benighted 
soul with the enlivening beams of heavenly light ! 
Blessing, and praise, and glory, be unto thee, and thy 
only-begotten Son, and the Holy Spirit, the Comforter, 
forever and ever ! 

Lord my Grod, who hast mercifully numbered me 
among the objects of thy redeeming love, thou art my 
glory and my joy, my hope and refuge in the day of my 
distress. But my love is yet feeble, and my holy reso- 
lutions imperfect : do thou, therefore, visit me con- 
tinually, and instruct me out of thy law ; deliver me 
from malignant passions and sensual desires, that being 



]76 IMITATION OF CHKIST. 

healed and purified, I may love with more ardor, suffer 
with more patience, and persevere with more constancy. 



Love is, indeed, a transcendent excellence, an essen- 
tial and sovereign good ; it makes the heavy burden 
light, and the rugged path smooth ; it bears all things 
without feeling their weight, and from every adversity 
takes away the sting. 

Divine love is noble and generous, prompting to diffi- 
cult attempts, and kindling desire for greater perfection : 
it continually looks up to heaven and pants after its 
original and native freedom ; and, lest its intellect- 
ual eye should be darkened by earthly objects, and its 
will captivated by earthly good, or subdued by earthly 
evil, sighs for deliverance from this fallen world. 

Love surpasseth all sweetness, strength, height, depth, 
and breadth ; nothing is more pleasing, nothing more 
* full, nothing more excellent in heaven or in earth ; for 
" Love is born of Gocl ;" and it can not find rest in 
created things, but resteth only in him from whom it is 
derived. 

Love is rapid in its motion as the bolt of heaven ; it 
acts with ardor, alacrity, and freedom, and no created 
power is able to obstruct its course. It giveth all for 
all, and possesseth all in all ; for it possesseth the Su- 
preme Good, from whom, as from its fountain, all good 
eternally proceeds. It respecteth no gifts, but trans- 
cending all imparted excellence, turneth wholly to the 
Giver of every perfect gift. 

Love knows no limits, feels no burden, considers no 
labor : it desires to do no more than, in its present state, 



IMITATION OF CHRIST. 177 

it finds itself' able to effect ; yet it is never restrained 
by apparent impossibility, but conceives that all things 
are possible, and that all are lawful ; it, therefore, at- 
tempts every labor, however difficult, and accomplishes 
many, under which the soul that loves not, faints and 
falls prostrate. 

Love is watchful, and though it slumbereth, doth not 
sleep ; it is often fatigued, but never exhausted ; strait- 
ened, but not enslaved ; alarmed by danger, but not 
confounded ; and, like a vigorous and active flame, ever 
bursting upward, securely passeth through all oppo- 
sition. 

He that loveth, feels the force of this exclamation : 
" My God ! my Love ! Thou art wholly mine, and I 
am wholly thine \" and when this is the voice of love, it 
reacheth unto heaven. 



Expand my heart with love, that I may feel its trans- 
forming power, and may even be dissolved in its holy 
fire ! Let me be possessed by thy love, and ravished 
from myself ! Let the lover's song be mine, " I will 
follow my beloved on high \" Let my soul rejoice 
exceedingly, and lose itself in thy praise ! Let me love 
thee more than myself; let me love myself only for 
thy sake ; and in thee love all others, as that perfect 
law requireth, which is a ray of the infinite love that 
shines in thee ! 



Love delights in the communication of good ; and, 
with a swiftness equal to thought, diffuses its blessings 



178 IMITATION OF CHRIST. 

with impartiality and ardor. It is courageous aud pa- 
tient, faithful and prudent, long-suffering and generous. 

Love is circumspect, hurnble, and equitahle ; not soft, 
effeminate, sickly and vain, but sober, chaste, constant, 
persevering, peaceful and free from the influence of sen- 
sible objects. It is submissive and obedient to all, mean 
and contemptible in its own esteem, devout and thank- 
ful to God, and resigned even when his consolations are 
suspended, being faithfully dependent upon his mercy ; 
for, in this fallen life, love is not exempt from pain. 

He, therefore, that is not prepared to suffer all things, 
and, renouncing his own will, to adhere invariably to 
the will of his beloved, is unworthy of the name of lover. 
It is essential to that exalted character, to endure the 
severest labors and the bitterest afflictions, and to let 
nothing in created nature turn him aside from the su- 
preme and infinite good. 



XL. 

OF THE TRIAL OF TRUE LOVE. 



Thou art yet far distant, my son, from the fortitude 
and purity of love ; for thou art always seeking consola- 
tion with avidity ; and the least opposition to thy inor- 
dinate desires, hath power to make thee relinquish thy 
most holy purposes. But he that has the fortitude of 
love, stands firm in the midst of temptations : and ut- 
terly disbelieves and despises the flattering insinuations 
of the enemy ; he knows that I love him ; and, whether 



IMITATION OF CHRIST. 179 

in prosperity or adversity, makes me his supreme delight. 
And he that loves with purity, considers not the gift of 
the lover, but the love of the giver ; he values the affec- 
tion more than the tokens of it ; esteems his beloved 
infinitely beyond the benefits he confers ; and, with a no- 
ble generosity divesting his mind of all desire of personal 
advantage, reposes himself not upon my gifts, but 
upon me. 

Think not that all is lost, when thy heart is not ele- 
vated with that sensible fervor which thou art always 
coveting. These raptures are allowed thee as sweet 
foretastes of heavenly bliss, but thou art yet too carnal 
to be capable of their constant enjoyment. Seek then 
growth in grace, rather than flights of ecstasy. Thy 
principal concern and business is, to struggle against 
the motions of fallen nature, and the suggestions of 
fallen spirits ; and if thou dost this with faithful perse- 
verance, thou wilt give true proof of that Christian 
fortitude which will be distinguished by the crown of 
victory. 

Let not strange temptations, that possess thee against 
thy will, disturb the quiet of thy soul. Maintain only 
an unchangeable resolution of obedience, and an upright 
intention toward Grod, and all will be well. Consider 
not thyself abandoned to the illusions of evil spirits, 
when, being suddenly elevated into holy ecstasy, thou 
as suddenly fallest into thy accustomed insensibility and 
dissipation of mind : if this change thou rather sufferest, 
than contributest to produce. While it is involuntary, 
and thou strivest against it, instead of being a proof of 
the loss of grace, it may be made an occasion of humble 
and acceptable resignation. 



180 IMITATION OF CHRIST. 

Know, that it is the continual labor of thy inveterate 
enemy, to suppress every holy desire in thy soul, and 
divert thee from every holy exercise ; from affectionate 
meditation on my sufferings, from the imitation of my 
life, and the persevering constancy of the saints, from 
the profitable recollection of thy numerous sins, from 
the watchful keeping of thy own heart, and from the 
heaven-born resolution of " pressing toward the mark, 
for the prize of thy high calling." He disturbs thy 
thoughts by innumerable vain and sensual images, to 
create in thee disgust and abhorrence of the restraints 
of holiness, and to withdraw thee from prayer and the 
instructions of the oracles of God : he is offended and 
alarmed at an humble and contrite acknowledgment of 
sin ; and, if possible, would bring thee to a total disuse 
of the memorials of my death. Believe him not, nor 
heed his power, though, to insnare thy soul, he thus 
continually spreads his deceitful net. When he sug- 
gests vain thoughts, and impure desires, charge all the 
guilt upon his own head ; and say to him, " Get thee 
behind me, unclean and malignant spirit ! Depart from 
me, most detestable seducer ! thou shalt have no part 
in me : for Jesus, the bruiser of thy head, is with me ; 
and like a mighty warrior, he will protect me from thy 
malevolence ; and thou shalt fall subdued and con- 
founded before him. I would rather die in extremity 
of torment, than consent to thy impious will. Hold thy 
peace, therefore, and be dumb forever : for I will hearken 
to thee no longer, nor have converse with thee, though 
thou shouldst continually invent new stratagems to rob 
me of holiness and peace." " The Lord is my light, 
and my salvation ; of whom shall I be afraid ? Though 



IMITATION OF CHRIST. 181 

a host should encamp against nie, my heart shall not 
fear. The Lord is my strength, and my Redeemer \" 

Thus, like a valiant soldier, let nothing abate thy 
struggle for victory ; and if thou sometimes fallest, 
through human frailty, return to the mercy-seat with 
redoubled vigor, depending upon the abundant succors 
of my grace. Only beware of pride and self-compla- 
cency : for by these many are betrayed into error, till 
they are brought to a degree of blindness that is almost 
incurable. Let the destruction of the proud, who vainly 
presume upon their own wisdom and strength, be to 
thee a perpetual admonition of the blessings of humility. 



XLI. 

ENJOYMENT MUST BE POSSESSED WITH HUMILITY. 



My son, when the fire of devotion burns in thy heart, 
let not the favor exalt thee into pride : boast not of it 
as a distinction due to thy merit ; nor ponder it in thy 
own mind with self-approbation and complacence. 
Rather in a true knowledge and distrust of thy great 
weakness, be more fearful in consequence of the gift, as 
bestowed upon one that may make an unworthy use of 
it. That ardor is not to be relied on which may soon 
abate, and give place to coldness. 

During the enjoyment of heavenly consolation, recol- 
lect how poor and miserable thou wert without it. The 
advancement of spiritual life depends not upon the en- 



182 IMITATION OF CHRIST. 

joyment of consolation, but upon bearing the want of 
it Avith resignation, humility, and patience, so as not to 
relinquish prayer, or remit any of thy accustomed holy 
exercises. Thou must, with a willing mind, and the 
best exertion of thy ability, perform all thy duties, and 
not abandon the care of thy improvement upon pretense 
of present barrenness and disquietude. There are 
many who, when their state of grace does not corre- 
spond with their eager desires and boundless expecta- 
tions, instantly fall either into impatience or sloth ; but 
" the way of man is not in himself ;" and it belongeth 
unto Gi-od to give comfort when he pleases, to whom he 
pleases, and in that degree which is most subservient to 
the designs of his wisdom and goodness. 

Some inconsiderate persons, by an improper use of 
the grace of devotion, have destroyed all its salutary 
effects. "With an intemperate zeal grounded upon it, 
they have laid claim to such perfection as it is impossi- 
ble to attain in the present life ; not considering their 
own littleness, but following the tumultuoits fire of ani- 
mal passions instead of the calm irradiations of divine 
truth. These, by presumption and arrogance, have lost 
the grace that was vouchsafed them ; and, though they 
had exalted themselves "as the eagles, and set their 
nest among the stars," yet they have fallen back into 
the poverty and wretchedness of nature ; that, being 
stripped of all vain dependence upon themselves, they 
might learn that the best efforts of human strength are 
ineffectual, and that none can soar to heaven except 
I support his flight, and bear him upon my own wings. 

They that are inexperienced in the spiritual life will 
be soon deceived, and easily subdued, unless they relin- 



IMITATION OF CHRIST. 183 

quish the guidance of their own opinions, and hearken 
to the counsels of tried and successful wisdom ; but 
they who are "wise in their own conceit/'' have seldom 
humility enough to submit to the direction of others. 
An understanding, therefore, that is able only to " re- 
ceive" the truths of " the kingdom of Grod" with the 
meekness and simplicity of " a little child," is infinitely 
better than that which, arrogantly glorying in its ex- 
tent, can comprehend the utmost circle of science : 
" Better is it to be of an humble spirit" with the igno- 
rant, "than to divide the spoils" of learning "with 
the proud." 

That man acts indiscreetly who gives himself up to 
the joy of present riches, forgetful of his former poverty, 
and divested of that chaste and holy fear of God which 
makes the heart tenderly apprehensive of losing the 
grace it has received. Nor has he attained the fortitude 
of true wisdom who, in the day of distress and sadness, 
suffers his mind to be subdued by despair, and deprived 
of that absolute confidence in me, which is my right, 
and his own best support : but those that are most elate 
and secure in time of peace, are most fearful and de- 
jected in time of war. 

Trials will contribute more to the perfection of thy 
spirit than the gratification of thy own will in the en- 
joyment of perpetual sunshine. The safety and blessed- 
ness of man's state in this life are not to be estimated 
by the number of his consolations, nor by his critical 
knowledge of Holy Scripture, nor his exaltation to dig- 
nity and power, but by his being grounded and estab- 
lished in humility, and filled with divine charity, and by 
seeking in all he doth the glory of God. 



184 IMITATION OF CHRIST. 



" Shall I take upon nfe to speak unto my Lord, who 
am but dust and ashes ?" If I think too highly of 
myself, and arrogate any excellence, behold, thou stand- 
est in judgment against me, and my iniquities oppose 
my claim by such true and forcible testimony that I can 
neither contradict nor elude. I feel and acknowledge 
the darkness, impurity, and wretchedness of my fallen 
nature. When I am left to the disorderly workings of 
nature and self, behold, I am all weakness and misery ! 
but when thy light breaketh upon my soul, my weak- 
ness is made strong, and my misery turned into joy. 
And transcendently wonderful it is that a creature, 
which, by its alienation from thee, is always within the 
central attraction of selfishness and sin, should be so 
enlightened, purified, and blessed by a participation of 
the divine life ! But this astonishing change is the 
pure effect of thy infinite love, producing in me all holy 
desires, succoring me in all necessities, protecting me 
from imminent dangers, and delivering me from in- 
numerable unknown evils. 

By the love of myself, I lost myself : but in the love 
and pursuit of thee alone, I have both found thee, and 
found myself ; and this love, the purer it hath been, the 
more truly hath it shown me my own nothingness : for 
thou, most amiable Saviour, hast been merciful unto 
me, beyond all that I could either ask, or hope, or con- 
ceive. 

Blessed be thy name, God ! that, unworthy as I 
am of the least of all thy mercies, thou continuest to 
heap such innumerable benefits upon me. But thy love 



IMITATION OF CHRIST. 185 

embraceth all, perpetually imparting light and blessings 
even to the ungrateful, and those that are wandered far 
from thee. turn us back to thee again, that we may- 
be thankful, humble, and wholly devoted to thy will : 
for thou art our wisdom, our strength, our righteousness, 
our sanctification and redemption ! 



XLII. 



ALL THINGS ARE TO BE REFERRED TO GOD. 



If thou wouldst be truly blessed, my son, make me 
the supreme and ultimate end of all thy thoughts and 
desires, thy actions and pursuits. This will spiritualize 
and purify thy affections, which by an evil tendency are 
too often perverted to thyself and the creatures that 
surround thee : but if thou seekest thyself in the com- 
placential honors of assumed excellence, or in the enjoy- 
ment of any good which thou supposest inherent in the 
creatures, thou wilt only find, both in thyself and them, 
the imbecility and barrenness of fallen nature. Refer, 
therefore, all things to me, as the giver of "every perfect 
gift ;" the supreme good, from whom all excellence in the 
creatures is derived, and to whom alone the praise of 
excellence is due. 

From me, as from a living fountain, the little and the 
great, the rich and the poor, draw the water of life ; and 
he that willingly and freely drinks it to my glory, shall 
receive grace for grace : but he that glories in any thing 



186 IMITATION OF CHRIST. 

distinct from me, or delights in any good not referred to 
nie, but appropriated as his own, can not be established 
in true peace, nor find rest and enlargement of heart ; 
but must meet with obstruction, disappointment, and 
anguish, in every desire, and every pursuit. Do not, 
therefore, arrogate good to thyself, nor ascribe good to 
any other creature ; but render all to me, thy God, 
without whom, not only man, but universal nature, is 
mere want and wretchedness. I, who have given all, de- 
mand it back in grateful acknowledgment, and require 
of every creature the tribute of humble thanksgiving, 
and continual praise. In the splendor of this truth, all 
vain-glory vanisheth, as darkness before the sun. 

When divine light and love have taken possession of 
thy heart, it will no longer be the prey of envy, hatred, 
and partial affections ; for by divine light and love, the 
darkness and selfishness of fallen nature are totally sub- 
dued, and all its faculties restored to their original per- 
fection. If, therefore, thou art truly wise, thou wilt 
hope only in me, and rejoice only in me, as thy everlast- 
ing life and light, perfection and glory : for " there is 
but one that is good, that is God ;" who is to be blessed 
and praised above all, and in all. 



I will now speak again unto my Lord, and will not be 
silent ; I will say to my King, and my God, who sitteth 
in the highest heaven, " how great" and manifold are 
the treasures of " thy goodness, which thou hast laid up 
for them that fear thee \" But what art thou, Lord, 
to those that love thee with all their heart ? Truly, 
the exquisite delight derived from that privilege of pure 



IMITATION OF CHRIST. 187 

contemplation with which thou hast invested them, 
surpasseth the power of every creature to express. 
How free, and how exalted above all blessing and praise, 
is that goodness which thou hast manifested toward thy 
poor servant ; which not only called him into being, but, 
when he had wandered far from thee, by its redeeming 
virtue brought him back to thee again, and with the 
command to love thee, conferred the power to fulfill it ! 
source of everlasting love ! what shall I say concern- 
ing thee ! How can I forget thee, who hast conde- 
scended to remember me, pining away and perishing in 
the poverty of sinful nature, and to restore me to the 
divine life ! Beyond all hope thou hast shown mercy to 
thy servant, and beyond all thought hast made him 
capable of thy friendship, and dignified and blessed 
him with it. Poor and impotent as I am in myself, 
what can I render thee for such distinguished grace ? 
for it is not given unto all, to renounce this fallen state ; 
and, in abstraction from the cares and pleasures of the 
world, to follow thee in " the narrow path that leadeth 
unto life." 

But is it a foundation of boasting, thus to serve thee, 
whom all creatures are bound to serve ? Instead, there- 
fore, of considering this call from vanity and sin, with 
self-complacency and approbation, as a superior distinc- 
tion from other men ; I ought rather to be lost in admi- 
ration and praise of thy condescending goodness, which 
has received so poor and unworthy a creature into thy 
family, and exalted him to the fellowship of thy faithful 
and beloved servants. 

Lord, all that I have, all the ability by which I am 
made capable of serving thee, is thine ; and thou, there- 



188 IMITATION OF CHRIST. 

fore, rather servest me. Behold, the heavens and the 
earth, which are continually ready to execute thy will, 
are made subservient to the redemption of fallen man ; 
and what is more, thy holy " angels are ordained minis- 
tering spirits, and sent forth to minister for them who 
shall be heirs of salvation \" and, what infinitely trans- 
cendeth all, thou, the God of angels, hast condescended 
to take upon thee " the form of a servant" to man, and 
hast promised to give him thyself. 

What returns of love and duty can I make thee, for 
these innumerable and astonishing dignities and bless- 
ings ? that I were able to serve thee all the days of 
my life ! that I were able to serve thee truly, though 
but for one day ! Thou art everlastingly worthy of all 
service, all honor, and all praise ! Thou art my gracious 
Lord ; and I am thy poor vassal, under infinite obliga- 
tions to serve thee with all my strength, and j^erpetually 
to celebrate thy glorious name. To do this, is the sole 
wish and desire of my heart ; and whatever ability is 
wanting in me to accomplish it, do thou in much mercy 
supply ! 

What exalted honor, what unsullied glory, to be de- 
voted to thy service, and, for thy sake, to despise this 
fallen life, and all that is at enmity against thee ! 
What large measures of grace are poured upon those 
who voluntarily subject themselves to thy most holy 
laws ! What ravishing consolation do they receive 
from thy Holy Spirit, who, for the love of thee, re- 
nounce the delights of the flesh ! What divine free- 
dom do they enjoy, who, for the glory of thy holy name, 
leave " the broad way" of the world " that leadeth to 
destruction; and entering in at "the strait gate," 



IMITATION OF CHRIST. 189 

persevere in "the narrow path that leadeth unto 
life r 

happy and honorable service that makes man truly 
free and truly holy ! blessed privilege of filial adop- 
tion that numbers him with the family of heaven, makes 
him equal to the angels, and renders him terrible to 
evil spirits, and delightful to all that are sanctified ! 
service forever to be desired and embraced ; in which 
we can enjoy the supreme and everlasting good ! 



XLIII. 



THE GOVERNMENT OF THE HEART. 



Son, there are many things in which thou art not yet 
sufficiently instructed. 



Lord, show me what they are, and enable me to un- 
derstand and do them. 



Thy desires must be wholly referred to me ; and, in- 
stead of loving thyself, and following thy own partial 
views, thou must love only my will, and in resignation 
and obedience be zealous to fulfill it. 

"When desire burns in thy heart, and urges thee on 
some pursuit, suspend its influence for awhile, and con- 
sider whether it is kindled by the love of my honor or 



190 IMITATION OF CHRIST. 

thy own personal advantage. If I am the pure princi- 
ple that gives it birth, thou mayst yield thyself to its 
impulse without fear ; and, whatever I ordain, thou 
wilt enjoy the event in tranquillity and peace : hut if 
it he self-seeking, hidden under the disguise of zeal for 
me, behold, this will produce obstruction, disappoint- 
ment, and distress. It is always necessary to resist the 
sensual appetite, and by steady opposition subdue its 
power ; to regard not what the flesh likes or dislikes, 
but to labor to bring it, whether with or against its 
will, under subjection to the spirit. And it must be 
thus opposed, and thus compelled to absolute obedience, 
till it is ready to obey in all things ; and has learned to 
be content in every condition, to accept of the most 
ordinary accommodations, and not to murmur at the 
greatest inconvenience. 



Lord my God, from thy instruction, and my own 
experience, I learn the absolute necessity of j)atience : 
for this fallen state is full of adversity ; and whatever 
care I take to secure peace, my present life is a contin- 
ual trouble and warfare. 



This, my son, will be the invariable condition of man 
till every root of evil is taken from him. But peace, so 
far from being found in a state that is free from tempta- 
tion, and undisturbed by adversity, is derived only from 
the exercise of much tribulation, and the trial of many 
sufferings. Thinkest thou that the men of this world 
are exempt from suffering, or have but an inconsiderable 



IMITATION OF CHRIST. 191 

portion ? Thou wilt not find it thus, though thou 
searchest among the most prosperous and the most lux- 
urious. Wilt thou say, that in the free indulgence of 
their own will, and the enjoyment of perpetual delight, 
their hearts are insensible to sorrow ? And how long 
dost thou think this uncontrolled licentiousness and 
this uninterrupted enjoyment of sensual pleasure will 
last ? Behold the mighty, the wise, and the rich, shall 
vanish like the cloud driven by tempest, and there shall 
be no remembrance of their honors or delights ! Even 
while they live, the enjoyment of what they have is em- 
bittered by the want of what they have not ; is either 
made tasteless by satiety or disturbed by fear ; and 
that from which they expected to derive pleasure be- 
comes the source of pain. 

0, how transient and false, how impure and disgrace- 
ful, are mere earth-born pleasures ! Yet, wretched 
man, intoxicated by perpetual delights, and blinded by 
custom, is insensible of the poison he imbibes ; and for 
the momentary delights of an animal and corruptible 
life incurs the danger of eternal death ! 

Do thou, therefore, my son, restrain the appetites of 
the flesh, and turn away from thy own will : " Delight 
thyself in the Lord, and he shall give thee the desires 
of thy heart/' If thou wouldst truly delight in me, 
and be plentifully enriched with the joys of my Spirit, 
know that such blessedness depends upon the conquest 
of the world, and the renunciation of its sordid and 
transitory pleasures ; and the more thou abandonest the 
desire of finite good, the more truly wilt thou enjoy that 
infinite good which dwells in me. 

But to the enjoyment of infinite good, thou canst not 



192 IMITATION OF CHRIST. 

attain at once, nor without patient perseverance and 
laborious conflict. Inveterate evil habits will produce 
an opposition which can only be overcome by habits of 
holiness. The flesh will murmur and rebel, and it is 
only by increasing fervor of spirit that it can be silenced 
and subdued. The old serpent will deceive and trouble 
thee, and tempt thee to revolt ; but he must be put to 
flight by ardent prayer, and his future approaches op- 
posed by earnest vigilance and continual employment in 
some holy exercise or innocent and useful labor. 



XLIY. 



OBEDIENCE AND SELF-ABASEMENT. 



He that doth not freely and voluntarily submit to 
that superiority, under which my providence has placed 
him, demonstrates, that the flesh is not yet overcome. 
If, therefore, my son, thou desirest to subdue thy own 
flesh, learn ready and cheerful submission to the will of 
thy superiors : for that outward enemy will be much 
sooner overcome, if the mind is kept under strict disci- 
pline, and not suffered to waste its strength in dissipa- 
tion and indulgence. There is not a more violent or 
more dangerous enemy than thy fleshly nature, when it 
does not freely consent to the law of the Spirit : thou 
must, therefore, be established in true self-abasement, 
if thou wouldst prevail against flesh and blood. 

It is the inordinate love thou still indulgest for thy 



IMITATION OF CHRIST. 193 

fallen self, that makes thee abhor submission to the will 
of others. Is it a great thing for thee ; who art dust and 
ashes, to submit to man for the love of God ; when I, 
the Supreme and Almighty, who created all things, sub- 
mitted to man, for the love of thee ? I became the least 
and lowest of all, that human pride might be subdued 
by my humility. Learn, therefore, to obey, dust ! 
learn to humble thyself, thou that art but earth and 
clay, and to bow down beneath the feet of all men ! 
Learn to break the perverse inclinations of thy own will, 
that with ready compliance thou mayst yield to all de- 
mands of obedience, by whomsoever made. With holy 
indignation against thyself, suppress every intumescence 
of pride, till it can no longer rise up within thee ; and 
till thou art so little and worthless in thy own eyes, that 
men may walk over thee, and as the dust of which thou 
art made, trample thee under foot. What hast thou to 
complain of, who art vanity itself ? What, base and 
unworthy sinner, canst thou answer to those who re- 
proach and condemn thee, thou who hast so often of- 
fended Grod, and incurred his terrible wrath ? But thy 
life was precious in my sight, and my eye hath spared 
thee, that thou " mayst know my love, which passeth 
knowledge ;" and in a perpetual sense of my mercy and 
thy own unworthiness, devote thyself to unfeigned hu- 
mility, cheerful submission, and a patient bearing of the 
contempt of mankind. 



I stand astonished, when I consider that the heavens 
are not clean in thy sight. If thou hast found folly and 
impurity in angels, and hast not spared even them, 
9 



194 IMITATION OF CHRIST. 

what will become of me ? If the stars have " fallen 
from heaven ; if Lucifer, son of the morning/' hath not 
kept his place ; shall I, that am but dust, dare to pre- 
sume upon my own stability ? Many whose holiness 
had raised them to exalted honor, have been degraded 
by sin to infamy ; and those that have fed upon the 
bread of angels, I have seen delighted with the husks of 
swine. 

There is no holiness, if thou, Lord, withdraw thy pres- 
ence ; no wisdom proflteth, if thy Spirit cease to direct ; 
no strength availeth, without thy support ; no chastity 
is safe, without thy protection ; no watchfulness effect- 
ual, when thy holy vigilance is not our guard. No sooner 
are we left to ourselves, than the waves of corruption 
rush upon us, and we sink ; but if thou reach forth thy 
omnipotent hand, we walk upon the sea. In our own 
nature we are unsettled as the sand upon the mountain ; 
but in thee, we have the stability of the throne of heaven : 
we are cold and insensible as darkness and death ; but 
are kindled into light and life by the fire of thy love. 

How worthless and vain should I deem the good that 
appears to be mine ! With what profound humility, 
Lord, ought I to cast myself into the abyss of thy judg- 
ments, where I continually find myself to be nothing ! 
depth immense ! Where, now, is the lurking-place 
of human glory ; where the confidence of human virtue ? 
In the awful deep of thy judgments which cover me, all 
self-confidence and self-glory are swallowed up forever ! 

Lord, what is all flesh in thy sight ? Shall the clay 
glory against him that formed it ? Can that heart be 
elated by the vain applause of men, that has felt the 
blessing of submission to the will of God ? The whole 



IMITATION OF CHRIST. 195 

world has not power to exalt that which truth has sub- 
jected to himself ; nor can the united praise of every 
tongue move him, whose hope is established in thee : 
for those that utter praise, behold they also are nothing, 
like those that hear it ! they shall both pass away and 
be lost, as the sound of their own words ; but i ' the truth 
of the Lord endureth forever \" 



XLV. 



RESIGNATION TO THE DIVINE WILL. 



Let this, my son, be the language of all thy requests : 
61 Lord, if it be pleasing to thee, may this be granted, 
or withheld. Lord, if this tend to thy honor, let it be 
done in thy name. If thou seest that this is expedient 
for me, and will promote my sanctiflcation, then grant 
it me, and with it grace to use it to thy glory : but if 
thou knowest it will prove hurtful, and not conduce to 
the health of my soul, remove far from me my desire." 
For every desire that appears to man right and good, is 
not born from heaven ; and it is difficult always to de- 
termine truly, whether desire is prompted by the good 
Spirit of God, or the evil spirit of the enemy, or thy own 
selfish spirit ; so that many have found themselves in- 
volved in evil, by the suggestions of Satan, or the im- 
pulse of self-love, who thought themselves under the 
influence and conduct of the Spirit of Grod. 

Whatever, therefore, presents itself to the mind as 



196 IMITATION OF CHRIST. 

good, let it be desired and asked in the fear of God, and 
with profound humility ; but especially, with a total 
resignation of thy own will, refer both the desire itself 
and the accomplishment of it to me, and say, " Lord, 
thou knowest what is best : let this or that be done, 
according to thy will. Give me what thou wilt ; and 
in what measure, and at what time thou wilt. Do with 
me as thou knowest to be best, as most pleaseth thee, 
and will tend most to thy honor. Place me where thou 
wilt, and freely dispose of me in all things. Lo, I am 
in thy hands ; lead and turn me whithersoever thou 
pleasest : I am thy servant, prepared for all submission 
and obedience. I desire not to live to myself, but to 
thee : grant it may be truly and worthily \" 



Send thy Spirit, most merciful Jesus, " from the 
throne of thy glory," that it may be " present with me, 
and labor with me," and illuminate, sanctify, and bless 
me forever ! Enable me always to will and desire 
that which is most dear and acceptable to thee. Let 
thy will be wholly mine : let it reign so powerfully in 
me that it may not be possible for me to oppose it, nor 
to like or dislike any thing but what is pleasing or dis- 
pleasing in thy sight ! 

Enable me to die to the riches and honors, the cares 
and pleasures, of this fallen world ; and in imitation of 
thee, and for thy sake, to love obscurity, and to bear 
contempt. But transcending all I can desire, grant 
that I may rest in thee, and in thy peace possess my 
soul ! Thou art its true peace, thou art its only rest ; 
for, without thee, it is all darkness, disorder, and dis- 



IMITATION OF CHRIST. 197 

quietude. In this peace, Lord, even in thee, the 
supreme and everlasting good, I will "sleep and take 
my rest." 



XLYI. 



TRUE COMFORT TO BE FOUND ONLY IN GOD. 



Whatever I can desire or conceive as essential to 
my peace can not be the production of the world, and 
in this world let me not seek it. If all the good of the 
present life was within my reach, and I had both liberty 
and capacity for its enjoyment, I know that it is not 
only changeable and evanescent, but is bounded by the 
grave. Thy full consolation and perfect delight, there- 
fore, my soul, are to found only in God, the comfort 
of the poor, and the exaltation of the humble. Wait a 
little while, wait with patience for the accomplishment 
of the Divine promise, which can not fail, and thou shalt 
enjoy the plenitude of good in heaven. By the pursuit 
of earthly and finite good, thou losest that which is ce- 
lestial and infinite ; use this world, therefore, as " a pil- 
grim and a stranger/' and make only the next the object 
of desire. 

It is impossible thou shouldst be satisfied with tem- 
poral good, because thou wert not formed for it ; and 
though all that the creatures comprehend was in thy 
possession, thou wouldst be still unblessed. It is in the 
Creator, the supreme God alone that all blessedness 
consists ; not such as is extolled and sought after by 



198 IMITATION OF CHRIST. 

the foolish lovers of the world, but such as the faithful 
Christian admires and sighs for ; such as the pure in 
heart, whose " conversation is in heaven/' are sometimes 
permitted to foretaste. 

How vain and transient is all human comfort ! how 
substantial and permanent that which is derived from 
the Spirit of Truth living and ruling in the soul ! 
The regenerate man continually turneth to Jesus, the 
comforter within him, and saith, " Be present with me, 
Lord Jesus ! in all places, and at all times. May I find 
consolation in being willing to bear the want of all 
human comfort. And if thy consolation also be with- 
drawn, let thy will and righteous probation of me, be 
to me as the highest»comfort ; for " thou wilt not always 
chide, neither wilt thou keep thine anger forever I" 



Son, suffer me always to dispose of thee according to 
my will ; for that which is most profitable and ex- 
pedient for thee is known only to me. Thy thoughts 
are the thoughts of a man, and partial affections pervert 
thy judgment. 



Lord, all thy words are truth ! Thy care over me is 
infinitely greater than all the care I can take for myself. 
His dependence is utterly vain who casteth not all his 
care uj>on thee. 

Bring my will, Lord, into true and unalterable 
subjection to thine, and do with me what thou pleas- 
est ; for whatever is done by thee can not but be good. 
If thou pourest thy light upon me, and turnest my night 



IMITATION OF CHRIST. 199 

into day, blessed be thy name ; and if thou leavest me 
in darkness, blessed also be thy name ; if thou exaltest 
me with the consolations of thy Spirit, or humblest me 
under the afflictions of fallen nature, still may thy holy 
name be forever blessed ! 



Let this, my son, be the prevailing temper of thy 
spirit, if thou wouldst live in union with me : thou 
must be as ready to suffer as to rejoice, as willing to be 
poor and needy as to be full and rich. 



Lord, I will freely suffer for thy sake, whatever 
affliction thou permittest to come upon me : I will in- 
differently receive from thee sweet and bitter, joy and 
sorrow, good and evil. For all that befalleth me, I will 
thank the love that prompts the gift, and reverence the 
hand that confers it. Keep me only from sin, and I 
will fear neither death nor hell : cast me not off forever, 
nor blot my name out of the book of life, and no tribu- 
lation shall have power to hurt me. 



XLVIL 

MISERIES OF THIS LIFE TO BE BORNE WITH PATIENCE, 



I came down from heaven, my son, for thy salvation ; 
and took upon me the miseries of thy sinful nature, not 



200 IMITATION OF CHRIST. 

from constraint but love, that thou mightst learn pa- 
tience, and bear, without murmuring, the evils of thy 
fallen state. From the hour of my birth in the flesh to 
the hour of my expiration on the cross, I found no in- 
termission of sorrow : I felt the extreme want of the 
necessaries of life : I heard the continual murmurings 
of the world against me in silence, and bore with meek- 
ness its reproach and scorn : my benefits were treated 
with ingratitude, my miracles with blasphemy, and my 
heavenly doctrine with misrepresentation and reproof. 



Lord ! since thou, in whom was no sin, hast, by a 
life of patience and obedience, fulfilled thy Father's will ; 
it is meet that I, a most wretched sinner, should patiently 
fulfill thy will and bear the evils of my fallen state, till 
the purposes of thy redeeming love are accomplished. 

Though the present fife be in itself a grievous burden, 
yet, through the power of thy grace, and the influence 
of thy example, and that of the saints who have followed 
thy steps, it is made supportable even to the weak. It 
is also enriched with comforts that were not experienced 
under the law, when the gate of paradise was obscured 
with shadows, and so few desired to seek after the king- 
dom of God. Nor could even those whom thou hadst 
chosen to salvation, and numbered among the just, 
" enter into the holiest," till, by thy stupendous passion 
and bitter death, " a new and living way" was conse- 
crated for them. 

what thankfulness and praise are we bound to ren- 
der thee, who hast thus condescended to open, for every 
faithful soul, a good and sure way to thy eternal king- 



IMITATION OF CHRIST. 201 

dom ! Thy life, Lord, is our true way ; and in the 
exercise of that holy patience which thy Spirit inspires, 
we approach nearer to thee, who art our righteousness 
and crown of glory. If thou hadst not shown us the 
path to life, and led us on by the united aid of thy ex- 
ample and thy grace, who could have found it, or who 
would have desired or been able to walk in it ? If, 
blessed as we are, not only with the splendor of thy 
miracles and precepts, but with the irradiations of thy 
own Spirit, we are still cold, and indisposed to follow 
thee, what should we have been, if left in the darkness 
of fallen nature ? 



What hast thou said, my son ? In the contempla- 
tion of my passion, and of the sufferings of those who 
have "followed me in the regeneration," suppress thy 
complaints : " thou hast not yet resisted unto blood/' 
What are thy labors compared with those saints who 
have been so powerfully tempted, so grievously afflicted, 
so variously tried and exercised ? In the remembrance 
of theirs which were so heavy, thou shouldst forget thy 
own which are so light. That thou thinkest thy suffer- 
ings not light, is owing to the impatience of self-love : 
but whether they are light or heavy, endeavor to bear 
all with patient submission. 

The more truly thou disposest thyself to suffer, the 
more wisely dost thou act, and the greater will be thy 
recompense. By fortitude and habitual suffering, the 
severest evils are disarmed of their sting. Say not, "I 
can not brook this injury from such a man ; and the in- 
jury itself is what I ought not to bear ; for he has done 



202 IMITATION OF CHRIST. 

me irreparable wrong, and reproached rne for evil that 
never entered my thoughts. From any other person I 
could have borne it without emotion ; and there are 
many things that it is fit I should suffer." These are 
foolish distinctions, founded only on the nature of the 
offense, and the relation of the person who commits it, 
but regard not the virtue of patience, nor by whom it 
will finally be crowned. 

He is not patient, who will suffer but a certain degree 
of evil, and only from particular persons. The truly 
patient man considers not by whom his trials come, 
whether by his superior, his equal, or his inferior ; 
whether by the good ana holy, or by the impious and 
the wicked. But whatever be the adversity that befalls 
him, however often it is renewed, or by whomsoever it is 
administered, he receives all with thankfulness, as from 
the hand of God, and esteems it great gain. There is 
no suffering, be it ever so small, that is patiently en- 
dured for the sake of God, which will not be honored 
with his acceptance and blessing. 

If therefore thou desirest to obtain victory, make 
ready for the battle. The crown of patience can not be 
received where there has been no suffering. If thou 
refuse to suffer, thou refusest to be crowned ; but if 
thou wish to be crowned, thou must fight manfully, and 
suffer patiently : without labor, none can obtain rest ; 
and without contending, there can be no conquest. 

DISCIPLE. 

Lord ! make that possible to me by grace, which 
I find impossible by nature. Thou knowest that I can 
bear but little, and by the lightest adversity am soon 



IMITATION OF CHKIST. 203 

overwhelmed. Grant that every tribulation and chas- 
tisement may be welcome, yea, even desirable to me, 
for thy name's sake ! 



XLYIII. 

CONFESSION OF PERSONAL INFIRMITIES. 



I will "confess my transgressions unto the Lord," 
and acknowledge my infirmity. How small are the 
afflictions by which I am often cast down, and plunged 
in sorrow ! I resolve to act with fortitude, but by the 
slightest evil am confounded and distressed. From the 
most inconsiderable events, the most grievous tempta- 
tions rise against me ; and while I think myself estab- 
lished in security and peace, the smallest blast, if it be 
sudden, hath power to bear me down. 

Behold, therefore, Lord ! my abject state, and pity 
the infirmity which thou knowest infinitely better than 
myself ! Have mercy upon me, that I sink not ; that 
the deep may not swallow me up forever ! So apt am 
I to fall, and so weak and irresolute in the resistance of 
my passions, that I am continually driven back in the 
path of life, and covered with confusion in thy sight. 
Though sin does not obtain the full consent of my will, 
yet the assaults of it are so frequent, and so violent, 
that I am often weary of living in perpetual conflict. 
My corruption and weakness are experimentally known : 
ibr the evil thoughts that rush upon me, take easy pos- 



204 IMITATION OF CHRIST. 

session of my heart, but are with difficulty driven out 
again. 

that thou, the mighty God of Israel, the zealous 
lover of faithful souls, wouldst look down with compas- 
sion on the labors and sorrows of thy servant, and 
perfect and fulfill his desire of reunion with thee. 
Strengthen me with heavenly fortitude, lest the old man, 
this miserable flesh, which is not yet brought under sub- 
jection to the Spirit, should prevail and triumph over 
me : against him I am bound to struggle, as long as I 
breathe in this fallen life. 

Alas ! what is this life, which knows no intermission 
of distress and sorrow ! where snares are laid, and ene- 
mies rise, both behind and before, on the right hand 
and on the left ! While one tribulation is departing, 
another cometh on ; and before the adversary is with- 
drawn from one severe conflict, he suddenly sounds a 
new alarm ! And can a life like this, thus imbittered 
with distress, thus filled with corruption, and subject to 
such a variety of evils, be the object of desire ? Can it 
even deserve the name of life, when it is continually 
teeming with plagues and pains that terminate in death ? 
Yet it is still loved and desired ; and many place their 
whole confidence in it, and seek their supreme happiness 
from it. 

The world, indeed, is frequently reproached for its 
deceitfulness and vanity ; but while carnal affections 
govern the heart, it is not easily forsaken. It is both 
loved and hated by those who have neither inclination 
nor power to leave it : " the lust of the flesh, the lust 
of the eye, and the pride of life," being the offspring of 
the world, love it as their parent ; but as these bring 



IMITATION OF CHRIST. 205 

forth pain and misery, they bring forth also, in union 
with them, disgust and hatred of the world. But alas ! 
while the soul is devoted to the delights of sin, the love 
of the world still prevails ; and because she is a stranger 
to the joys of the Spirit, and hath neither tasted nor 
conceived the transcendent sweetness of communion with 
God, she still adheres to the world, and notwithstand- 
ing her manifold disappointments, still hopes to find 
pleasures hidden under thorns. 

Those only who live to God in the continual exercise 
of faith and love, of patience, humility, resignation, and 
obedience, obtain the conquest of the world ; and enjoy 
those Divine comforts that are promised to every soul 
that forsakes all to follow Christ : and those only truly 
discern how grievously the lovers of the world are mis- 
taken ; and in how many various ways they are de- 
frauded of happiness, and left destitute and wretched. 



XLIX. 



THE SOUL SEEKING -REPOSE IN GOD. 



Thy repose, my soul, is to be found only in the su- 
preme God, the everlasting rest and blessedness of the 
saints ! 

most lovely, and most loving Jesus ! grant me the 
will and power, above all created beings, to rest in thee :_ 
above all health and beauty, all glory and honor, all 
power and dignity, all knowledge and wisdom, all riches 



206 IMITATION OF CHRIST. 

and all arts ; above all promise and hope, all holy de- 
sires and actions, all gifts and graces which thou thy- 
self canst bestow, all rapture and transport which the 
heart is able to receive : above angels and archangels, 
and all the hosts of heaven ; above all that is visible 
and invisible ; and finally above every thing, which 
thou, my God, art not ! 

For thou, Lord God ! art above all, in all per- 
fection ! Thou art most high, most powerful, most 
sufficient, and most full ! Thou art most sweet, and 
most abundantly comforting ! Thou art most lovely, 
and most loving ; most noble and most glorious ! In 
thee all good centers, from eternity to eternity ! There- 
fore, whatever thou bestowest on me, that is not thy- 
self ; whatever thou revealest or promisest, while I am 
not permitted truly to behold and enjoy thee, is insuffi- 
cient to fill the boundless desires of my soul, which, 
stretching beyond all creatures, and even beyond all thy 
gifts, can only be satisfied in union with thy all-perfect 
Spirit. 

Dearest Jesus, spouse of my soul, supreme source of 
light and love, and sovereign Lord of universal nature ! 
that I had the wings of true liberty, that I might 
take my flight to thee, and be at rest ! When will it 
be granted me, in silent and peaceful abstraction from 
all created being, to " taste and see how good" thou art, 
Lord, my God ! When shall I be wholly absorbed in 
thy fullness ! When shall I lose, in the love of thee, 
all perception of myself; and have no sense of any 
being but thine ! 

Now I groan continually, and bear with pain the 
burden of my wretchedness : for innumerable evils 



IMITATION OF CHKIST. 207 

spring up in this vale of sin and sorrow, that darken, 
deceive, and distress my soul ; so that I can have no free 
access to thee, nor enjoy that ineffable communion with 
thee, which is the privilege and perfection of beatified 
spirits. let my sighs, and the multiplied desolation 
which I suffer, move thee. 

Holy Jesus, ineffable splendor of eternal glory, sole 
comfort of the wandering soul ! my heart is lifted up to 
thee, and without voice speaketh to thee in " groanings 
that can not be uttered I" How long will my Lord de- 
lay his coming ? may he come to me, his forlorn 
creature, and turn my sorrow into joy ! May he reach 
forth his Omnipotent hand, and bid the winds that 
howl about me, be silent ; and the sea that threatens to 
devour me, be calm ! " Come, Lord Jesus, come 
quickly \" In thy absence, no clay nor hour is joyful : 
for thou art my only joy ; and without thee my table is 
empty. I am a wretched prisoner in the darkness of 
this fallen world, bound with the chains of sin and 
misery till thou revivest me with thy presence, restorest 
me to liberty, and liftest up the light of thy reconciled 
countenance upon me. 

Those that prefer the enjoyments of the world before 
thee, seek that happiness which they can never find. I 
will pursue no good, present or future, but thee alone, 
my God, my hope, and everlasting salvation : nor will I 
cease from my importunity till thou turnest to me 
again, and I hear thy blessed voice speaking within me. 

Lord, I have called upon thee in my distress, and de- 
sire truly to enjoy thee, for I am prepared to renounce 
all things for thy sake. It is thou who hast given me 
both the will and the power to seek after thee : and 



208 IMITATION OF CHRIST. 

forever blessed be thy name, Lord ! who, in the mul- 
titude of thy tender mercies, hast shown this transcendent 
kindness ! 

What hath thy servant to say more in thy presence, 
but to beg, that he may humble himself exceedingly 
before thee, and be ever mindful of his own darkness, 
impurity, and malignity. There is none like unto thee 
in all the wonders of heaven and earth ; and all that 
thou doest, is, like thyself, suj)remely good : thy judg- 
ments are true ; and thy Providence governeth the 
whole universe, that it may finally partake of thy per- 
fection and blessedness. Praise and glory, therefore, be 
unto thee, wisdom of the Father, forever ! " Bless 
the Lord, all his works, in all places of his dominion : 
bless the Lord, my soul \" 



L. 



THE DIVERSITY OF GIFTS. 



Open my heart, Lord, in thy law, and teach me to 
walk in thy commandments. Give me understanding 
to know thy will ; and to remember, with faithful recol- 
lection and profound reverence, thy innumerable bene- 
fits, as well general as personal, that I may be always 
able worthily to praise thee, and give thee thanks. I 
know, and confess, that of myself I am not able to 
render thee due praise for thy smallest benefit : for I 
am less than the least of all thy mercies ; and when I 



IMITATION OF CHRIST. 209 

attempt to contemplate thine excellent majesty, my 
spirit fails, unable to sustain the vast idea. 

All faculties of mind and body, all endowments of 
nature, and all advantages of grace, are the gifts of 
thy hand, and proclaim the infinite love and munificence 
of the Giver, from whom all good eternally proceeds : 
and though one receiveth more, and another less, yet it 
is all thine, and without thee the least portion can not 
be enjoyed. 

He that hath received great gifts hath no reason to 
glory, nor to exalt himself above others, nor to insult 
his brother who hath received less. He is the greatest 
and best who ascribes least to himself, and is most de- 
vout and humble in the acknowledgment and praise of 
that infinite liberality from which every good and per- 
fect gift proceeds : he only who esteems himself vile, 
and most unworthy of receiving the least favor, is qual- 
ified to discern and bless the bounty which confers the 
greatest. 

He that hath received sparingly, ought not, there- 
fore, to be troubled, to murmur at, or envy the larger 
portion of his wealthy brother ; but rather, in humble 
resignation to thy will, God, extol that universal 
goodness, which is so abundantly, freely, voluntarily, 
and without respect of persons, dispensed to all. Thou 
art the inexhaustible fountain of good ; and for all that 
flows from it, thou only art to be praised. Thou know- 
est what is fit to be given, and what to be withheld ; 
and why one hath more, and another less, is not in us, 
but in thee only to discern, who hast weighed the 
ability and state of all creatures in thy righteous balance. 

Therefore, Lord .God, I esteem it a signal mercy 



210 IMITATION OF CHRIST. 

that I do not possess many of those qualities and en- 
dowments which in the eyes of men appear glorious, 
and attract admiration and applause. Did we truly 
consider the Divine economy of providence and grace, so 
far from being disquieted, grieved, and dejected, we 
should rather derive comfort from considering that God 
has chosen the poor in spirit, the humble, the self- 
despised, and the despised of the world, for intimate 
friends, and the children of his family. Of this, the 
apostles are eminent instances, who were appointed to 
"sit on twelve thrones, judging the twelve tribes of 
Israel." These passed a life of indignity and opposition 
without complaint, and even rejoiced to " suffer shame 
for the name of Jesus ;" and^vith ardent affection em- 
braced that poverty which the world despises, and with 
unshaken patience endured those afflictions which the 
world abhors. 

Nothing, therefore, should give so much joy to the 
heart of him that truly loveth thee, God, and is truly 
sensible of thy undeserved mercies, as the perfect ac- 
complishment of thy blessed will, not only in his tem- 
poral, but in his eternal state. He should feel so much 
complacency and acquiescence as to be abased as will- 
ingly as others are exalted ; to be as peaceful and con- 
tented in the lowest place as others are in the highest, 
and as gladly to accept of a state of weakness and 
meanness as others do of the most splendid honors and 
the most extensive power. The accomplishment of thy 
will, and the glory of thy name, should transcend all 
other considerations, and produce more comfort and 
peace than all the personal benefits which have been or 
can possibly be conferred. 



IMITATION OF CHRIST. 211 



LI. 



FOUR STEPS THAT LEAD TO PEACE. 



I will now teach thee, my son, the way to peace, and 
to true liberty of spirit. 

DISCIPLE. 

Gracious Lord ! do what thou hast condescended to 
offer. Such instruction I shall rejoice to hear, for such 
I greatly need. 



1. Constantly endeavor to do the will of another, 
rather than thy own : 

2. Constantly choose rather to want less, than to have 
more : 

3. Constantly choose the lowest place, and to be hum- 
ble to all : and 

4. Constantly desire and pray, that the will of God 
may be perfectly accomplished in thee, and concerning 
thee. 

Verily, I say unto thee, he that doeth this, enters into 
the region of rest and peace. 



Lord ! this short lesson teacheth great perfection ; 
it is expressed in • few words, but it is replete with truth 
and fruitfulness. If I could faithfully observe it, trou- 



212 IMITATION OF CHRIST. 

ble would not so easily rise up within me ; for as often 
as I find myself disquieted and oppressed, I know I have 
wandered from the strait path which thou hast now 
pointed out. But do thou, Lord ! who canst do all 
things, and evermore lovest the improvement of the 
soul, increase the power of thy grace, that I may be 
enabled to fulfill thy word, and accomplish the salvation 
to which thou hast mercifully called me. 

" G-od, be not far from me : my God, make haste 
for my help ;" for a multitude of evil thoughts have risen 
up within me, and terrible fears afflict my soul. How 
shall I pass them unhurt ? How shall I break through 
them, and adhere to thee ? 



I will go before thee, and humble the lofty spirits 
that exercise dominion over thee : I will break the 
doors of thy dark prison, and reveal to thee the secrets 
of my law. 



A Prayer against Evil Thoughts. 

Do, Lord ! what thou hast graciously promised : 
lift up the light of thy countenance upon my soul, that 
every thought which is vain and evil may vanish before 
it. This is my strength and comfort, to fly to thee in 
every tribulation, to confide in thy support, to call upon 
thee from the lowest depths of my heart, and patiently 
to wait for the superior consolations of thy Spirit. 

most merciful Jesus ! restrain my wandering 
thoughts that are carried out after evil, and repulse the 
temptations that so furiously assault me. 



IMITATION OF CHRIST. 213 

A Prayer for Divine Illumination. 

Fight tliou my battles ; and with thine Omnipotent 
arm scatter all my enemies, those deceitful lusts, and 
malignant passions, that are continually at work to be- 
tray and destroy me. In thy power may I obtain peace, 
that my purified soul, as a living temple consecrated to 
thee, may resound with songs of thankfulness and praise ! 
Kebuke the storms that rise within me. Say to the sea, 
" Be still ;" and to the north wind, ". Blow not ;" and a 
heavenly calm shall instantly succeed. 

Send forth thy light and thy truth, that they may 
" move upon" this barren u earth :" I am as the " earth, 
without form, and void ;" a deep covered with darkness, 
till thou sayest, " Let there be light/' Pour forth thy 
treasures from the throne of grace ; water my heart 
with the dew of heaven, that the barren soil may pro- 
duce good fruit worthy to be offered up to thee. Raise 
my fallen soul, oppressed with the burden of sin ; draw 
all my desire after thee ; and give me such a perception 
of the permanent glories of heaven, that I may despise 
and forget the fleeting vanities of earth ! force me 
from myself! snatch me away from the delusive enjoy- 
ment of creatures, who are unable to appease my rest- 
less desires ! Unite me to thyself by the indissoluble 
bonds of love ; for thou only canst satisfy the lover, to 
whom the whole universe, without thee, is " vanity and 
nothing \" 



214 IMITATION OF CHRIST. 



LI I. 



INSPECTION INTO THE CONDUCT OF OTHERS. 



Son, indulge not vain curiosity, nor surrender thy 
spirit to the dominion of unprofitable cares : " what is 
that to thee ? follow thou me." What, indeed, to thee, 
are the words, the actions, and characters of the idle and 
the busy, the ignorant and the vain ? The burden of 
thy own sins is as much as thou canst bear, thou wilt 
not be required to answer for the sins of others ; why 
perplex thyself with their conduct ? Behold, I under- 
stand the thoughts afar off, and nothing that is done 
under the sun can escape my notice. I search the per- 
sonal secrets of every heart, and know what it thinks, 
what it desires, and to what its intention is principally 
directed. All inspection, therefore, and all judgment 
being referred to me, do thou study only to preserve 
thyself in true peace, and leave the restless to be as rest- 
less as they will. They can not deceive Omniscience ; 
and whatever evil they have done or said, it will fall 
upon their own heads. 

Hunt not after that fleeting shadow, a great name ; 
covet not a numerous acquaintance, nor court the favor 
and affection of particular persons ; for these produce 
distraction and darkness of heart. I would freely visit 
thee with instruction, and reveal my secrets to thee, if, 
in abstraction from cares, thou didst faithfully watch my 
coming, and keep the door of thy heart open to receive 



IMITATION OF CHRIST. 215 

me. Be wise : " watch and pray ;" and humble thyself 
continually, under the sense of thy numerous imperfec- 
tions and wants. 



LIII. 



IN WHAT PEACE AND PERFECTION CONSIST. 



Son, I once said to my disciples, " Peace I leave with 
you ; my peace I give unto you ; not as the world 
giveth, give I unto you." Peace is what all desire ; but 
the things that belong to peace, few regard. My peace 
dwells only with the humble and the meek, and is found 
only in the exercise of much patience. If thou wilt 
hearken to me, and obey my voice, thou mayst enjoy a 
large portion of true peace. 

DISCIPLE. 

Lord ! what shall I do ? 



Keep a strict guard over all thy words and actions ; 
let the bent of thy mind be to please me only, and to 
desire and seek after no good but me ; and if, with this, 
thou refrainest from censuring the words and actions of 
other men, and dost not perplex thy spirit with business 
that is not committed to thy trust, thou wilt but seldom 
feel trouble, and never feel it much. 

Indeed, to be wholly exempt from trouble, and suffer 



216 IMITATION OF CHRIST. 

no distress either of mind or body, belongs not to thy 
present life, but is the prerogative of that perfect state 
where evil is not known. Think not, therefore, that 
thou hast found true peace, when thou happenest to 
feel no burden of sin or sorrow ; that all is well, when 
thou meetest with no adversary ; neither exalt thyself 
in thy own esteem because thou hast felt the raptures 
of devotion, and tasted the sweetness of spiritual fer- 
vor : for by these marks the lover of perfection is not 
known ; nor doth perfection itself, and man's progress 
toward it, consist in such exemptions and enjoyments. 

DISCIPLE. 

In what then, Lord ? 

CHRIST. 

In offering up himself with his whole heart, to the 
will of God ; never seeking his own will either in small 
or great respects, either in time or in eternity ; but with 
an equal mind, weighing all events in the balance of the 
sanctuary, and receiving both prosperity and adversity 
with continual thanksgiving. 

If, when deprived of spiritual comfort, thou prepare 
thy heart for severer trials, not justifying thyself, and 
extolling thy holiness as that which ought to have ex- 
empted thee from such sufferings, but justifying me in 
all my appointments ; then thou wilt walk in the direct 
path to true peace, and thy spirit will be supported 
with the sure hope of seeing my face again in unutter- 
able joy. The ground of this high attainment is an 
absolute contempt and forgetfulness of self ; and when 
that is established, know that thou wilt enjoy peace in 



IMITATION OF CHRIST. 217 

as full abundance as it can possibly be enjoyed in this 
state of exile from heaven ! 

DISCIPLE. 

Lord ! it is the prerogative of a regenerate man 
never to relax in his desire after his first state in thee ; 
and in the midst of innumerable cares and dangers that 
surround him, to pass on without solicitude, not from 
insensibility, but by a power of liberty peculiar to the 
mind that is delivered from inordinate affection to the 
creatures. I beseech thee, therefore, my most merci- 
ful God ! to preserve me from the cares of this fallen 
life, that my thoughts may not be darkened and per- 
plexed ; from the importunate wants and necessities of 
the body, that I may not be insnared by the love of sen- 
sual pleasure ; and from all impediments to the regen- 
erate life, that I may not be subdued and cast down by 
trouble and despair. 

my God ! who art benignity and sweetness inex- 
pressible ! turn into bitterness all such consolation, as 
draws my mind from the desire of eternity. my God ! 
let not flesh and blood subdue me ; let not the world, 
and the transient glory of it, deceive me ; let not the 
devil, and his subtle reasoning, supplant me. Give me 
courage to resist, patience to suffer, and constancy to 
persevere ! Give me, instead of worldly comfort, the 
divine unction of thy Holy Spirit ; and for carnal love, 
pour into my heart the love of thy blessed name ! 

Behold, the care of food and raiment, which it is diffi- 
cult to separate from vain decoration, and the indulg- 
ence of the sensual appetite, is grievous and burden- 
some to a fervent spirit. Grant me grace, therefore, to 
10 



218 IMITATION OF CHRIST. 

use all things pertaining to the body with moderation ; 
and not anxiously to desire the possession of them, nor 
bitterly lament the want. To cast all away, the law of 
nature does not permit ; for nature must be sustained : 
but to desire superfluity, and that which ministers to 
delight more than to use, the holy law forbids, lest the 
flesh should grow insolent, and rebel against the Spirit. 
In all these difficult and dangerous paths, let thy wis- 
dom and power govern and direct me, that I may not 
deviate to the right hand nor to the left. 



LIY. 

SELF-LOVE THE CHIEF OBSTRUCTION TO THE ATTAIN- 
MENT OF THE SUPREME GOOD. 



My son, thou must give all for all, and make an abso- 
lute surrender of thyself to me. The inordinate love of 
self is more hurtful to the soul than the united power 
of the world : for the creatures of the world have no 
dominion over thee but in proportion to the affection 
and desire with which thou adherest to them for thy 
own sake. If thy love was pure and fixed only upon 
me, no creature would have power to enslave thee. 
Covet not that which thou art not permitted to enjoy ; 
retain not the possession of that which will obstruct 
thee in the pursuit of true good, and rob thee of inward 
liberty. How can it be that from the depth of thy 



IMITATION OF CHRIST. 219 

heart thou dost not resign thyself, and all thou canst 
desire and possess, to my will ! 

Why dost thou pine away in useless sorrow ? why is 
thy strength consumed by superfluous cares ? Estab- 
lish thyself in absolute resignation to my good pleasure, 
and thou canst suffer no evil. But if, for thy own ap- 
propriate good, and the gratification of thy own will, 
thou desires t change of enjoyment, and seekest change 
of place, thou wilt always be tormented with anxiety, 
and made more restless by disappointment ; for in all 
earthly good thou wilt find a mixture of evil to imbitter 
its possession, and in every place meet some adversary to 
oppose thy will. It is not the acquisition nor the increase 
of external good, that will give thee repose and peace ; 
but rather the contempt of it, and rooting the very de- 
sire out of thy heart : not only of the luxury of wealth, 
but of the pomp of glory, and the enjoyment of praise. 

Neither can change of place avail, if there is wanting 
that fervent spirit devoted to me, which makes all 
places alike. Peace sought for abroad, can not be 
found ; and it will never be found by the heart, that, 
while it is destitute of me, wants the very foundation 
upon which alone peace can be established. Thou 
mayst change thy situation, but canst not mend it : 
the evils which thou hast fled from will still be found, 
and more may soon arise ; for thou hast taken with 
thee the fruitful root of every evil, thy own unsubdued 
selfish will. 



" Uphold me, God*, with thy free Spirit ! strengthen 
me with might in the inner man \" that being emptied 



220 IMITATION OF CHRIST. 

of all selfish solicitude, I may no longer be the slave of 
restless and. tormenting desires ; but with holy indiffer- 
ence may consider all earthly good, of whatever kind, as 
continually passing away, and my own fallen life as 
passing with it : for there is nothing permanent under 
the sun, where " all is vanity and vexation of spirit." 

But what wisdom, Lord ! can consider this truly, 
but that which was present with thee when thou madest 
the world, and knew what was acce23table in thy sight ? 
send me this wisdom "from the throne of thy glory," 
that I may learn to know and seek thee alone, and thus 
seeking find thee. May I love thee, and delight in thee, 
above all beings ; may I understand all that thou hast 
made as it is in itself, and regard .its various forms only 
according to that order in which thy infinite mind hath 
disposed them ! 

Grant that I may carefully shun flattery, and pa- 
tiently bear contradiction ; that being neither disturbed 
by the rude breath of impotent rage, nor captivated by 
the softness of delusive praise, I may securely pass on 
in the path of life, which, by thy grace, I have begun to 
tread. 



LV. 



THE CRUEL CENSURES OF MEN NOT TO BE REGARDED. 



Be not impatient, my son, when men think evil of 
thee, and speak that which thou art not willing to hear. 
Thy own opinion of thyself should be much lower than 



IMITATION OF CHKIST. 221 

others can form, because thou art conscious of imper- 
fections which- they can not know. If thy attention 
and care were confined to the life of the internal man, 
thou wouldst not feel the influence of fleeting words that 
dissolve in air. In times of ignorance and wickedness like 
this, it is most wise to bear reproach in silence, and in 
full conversion of thy heart to me not to regard the 
judgment of men. 

Let not thy peace then depend upon the commenda- 
tion or censure of ignorant and fallible creatures like 
thyself, for they can make no alteration in thy real 
character. True peace and true glory are to be found 
only in me ; and he that seeking them in me loves not 
the praise of men, nor fears their blame, shall enjoy 
peace in great abundance. By love of human praise, 
and fear of human censure, nothing but disorder and 
disquietude are produced. 



LYI. 



SUBMISSION TO GOD IN THE HOUR OF TRIBULATION. 



Blessed be thy name, Lord, forever, who hast per- 
mitted this tribulation to come upon me ! I am not 
able to fly from it ; but it is necessary for me to fly to 
thee, that thou mayst support me under it, and make 
it instrumental to my good. I am in deep distress, and 
my heart faints and sinks under the burden of its sor- 
rows. Dearest Father, encompassed thus with danger, 



222 IMITATION OF CHRIST. 

and oppressed with fear, what shall I say ? — save me 
from this hour ! — But for this cause came I unto this 
hour, that, after being perfectly humbled, thou mightst 
have the glory of my deliverance. Be pleased, Lord, 
to deliver me ! Poor and helpless as I am, what can I 
do, and whither shall I go, without thee ? fortify 
me under this new distress ; be thou my strength and 
my support ; and whatever be its weight, whatever its 
continuance, I will not fear. 

Lord, thy will b^ done ! This tribulation and an- 
guish I accept as my due : that I may bear it with 
patience till the dark storm be overpast, and light and 
peace succeed ! Yet thy omnipotent arm, God, my 
mercy ! as it hath often done before, can remove even 
this trial from me, or so graciously mitigate its severity 
that I shall not utterly sink under it. Though difficult 
it eeems to me, how easy to thee is this change of thy 
right hand, Most High ! • 



" I am the Lord, a stronghold in the day of trouble ;" 
when, therefore, trouble rises up within thee, take sanc- 
tuary in me. The support of heavenly consolation comes 
slowly, because thou art slow in the use of prayer ; and 
before thou turnest the desire and dependence of thy 
soul to me, hast recourse to other comfort, seeking from 
the world or within thyself that relief which neither can 
bestow. Thy own experience should convince thee, that 
no profitable counsel, no effectual help, no lasting rem- 
edy, is to be found, but in me. When, therefore, I have 
calmed the violence of the tempest, and restored thy 
fainting spirit, rise with new strength and confidence in 



IMITATION OF CHRIST. 223 

the light of my mercy ; for I, the Lord, declare, that I 
am always near, to redeem all fallen nature from its 
evil, and to restore it to its first state, with superabund- 
ant communications of life, light, and love. 

Dost thou think, that " there is any thing too hard 
for me ?" or that I am like vain man, who promiseth 
and perform eth not ? Where, then, and what is thy 
faith ? believe, and persevere ! Possess thy soul in 
patience, and comfort will arrive in its proper season. 
Wait for me ; and, if I come not, wait ; for I will at 
length come, and " will not tarry." That which afflicts 
thee, is a trial for thy good ; and that which terrifies 
thee is a false and groundless fear. What other effect 
doth thy extreme anxiety about the events of to-mor- 
row produce, than the accumulation of anguish upon 
anguish ? Remember my words, " Sufficient unto the 
day is the evil thereof." It is unprofitable and vain to 
be dejected or elevated by the anticipation of that which 
may never come to pass. Such disorders of imagination 
are, indeed, incident to fallen man ; but it is an evidence 
of a mind that has yet recovered little strength, to be so 
easily led away by every suggestion of the enemy ; who 
cares not, whether it is by realities or fictions, that he 
tempts and betrays thee : whether it is by love of pres- 
ent good, or the fear of future evil, that he destroys thy 
soul. 

"Let not thy heart be troubled," neither let it be 
afraid. " Believe in me," whose redeeming power has 
" overcome the world," and place all thy confidence in 
my mercy. I am often nearest thee, when thou think- 
est me at the greatest distance ; and when thou hast 
given up all as lost in darkness, the L'ght of peace is 



224 IMITATION OF CHRIST. 

ready to break upon thee. All is not lost, when thy 
situation happens to be contrary to thy own narrow and 
selfish judgment. It is injurious to thy peace, to deter- 
mine what will be thy future condition, by arguing from 
present perceptions ; and it is sinful to suffer thy spirit 
to be so overwhelmed by trouble, as if all hopes of 
emerging from it were utterly taken away. 

Think not thyself condemned to total dereliction, 
when I permit tribulation to come upon thee for a sea- 
son, or suspend the consolations which thou art always 
fondly desiring ; for this is the narrow way to the king- 
dom of heaven : and it is more expedient for my serv- 
ants to be exercised with many sufferings, than to enjoy 
that perpetual rest and delight which they would choose 
for themselves. I, who know the hidden thoughts of 
thy heart, and the depth of the evil that is in it, know, 
that thy salvation depends upon thy being sometimes 
left in the full perception of thy own impotence and 
wretchedness ; lest, in the undisturbed prosperity of the 
spiritual life, thou shouldst exalt thyself for what is not 
thy own, and take complacence in vain conceit of per- 
fection, to which man of himself can not attain. 

The good I bestow, I can both take away and restore 
again. When I have bestowed it, it is still mine ; and 
when I resume it, I take not away that which is thine ; 
for there is no good of which I am not the principle and 
center. When, therefore, I visit thee with adversity, 
murmur not, neither let thy heart be troubled ; for I 
can soon restore thee to light and peace, and change thy 
heaviness into joy ; but in all my dispensations, ac- 
knowledge, that I, the Lord, am righteous, and greatly 
to be praised. If thou wert wise, and didst behold thy- 



% 



IMITATION OF CH II 1ST. 225 

self and thy fallen state, by that light with which I, 
who am the Truth, enlighten thee ; instead of grieving 
and murmuring at the adversities which befall thee, 
thou wouldst rejoice and give thanks : nay, thou wouldst 
• count it all joy, thus to endure chastening." I once 
said to the disciples whom I chose to attend my minis- 
try upon earth, "As the Father hath loved me, so have 
I loved you ;" and I sent them forth into the world, not 
to luxury, but to conflict ; not to honor, but to con- 
tempt ; not to amusement, but to labor ; not to take 
repose, but to " bring forth much fruit with patience." 
My son, remember my words ! 



LYII. 



CREATOE TO BE FOUND IN ABSTRACTION FROM CREATURES. 



my God, what grace do I still want, to be able con- 
tinually to turn to thee without adherence to the crea*- 
tures ; who, while they retain the least possession of my 
heart, keep me at a tremendous distance from thee ! 
He truly desired this liberty, who said, "0 that I had 
wings like a dove ! for then would I fly away, and be at 
rest." And what can be more at rest, than the heart 
that in singleness and simplicity, regardeth only thee ? 
What more free than the soul that hath no earthly de- 
sires ? To be able, therefore, in peaceful vacancy, and 
with all the energy of my mind, to contemplate thee, 
and know that thou infinitely transcendest the most 
10* 



226 IMITATION OF CHRIST. 

perfect of thy works, it is necessary that I should rise 
above all created beings, and utterly forsake myself; 
for, while I am bound with the chains of earthly and 
selfish affections, I find it impossible to adhere to thee. 

CHRIST. 

Few, my son, attain to the blessed privilege of con- 
templating the infinite and unchangeable good, because 
few totally abandon that which is finite and perishing. 
For this, a high degree of grace is necessary, such as 
will raise the soul from its fallen life, and transport it 
above itself. And unless man, by this elevation of spirit, 
is delivered from all adherence to the creatures, and united 
to God, whatever be his knowledge, and whatever his 
virtue, they are of little value : he must remain in an 
infant state, groveling upon earth, while he esteems any 
thing great and good but one alone, the eternal and im- 
mutable God. The difference between the meek wis- 
dom of an illuminated mind devoted to me, and the 
pompous wisdom of a critical and classical speculatist, 
is as incommensurate, as between the knowledge that 
" is from above, and cometh down from the Father of 
light," and that which is laboriously acquired by the 
efforts of human understanding. 

Many arc solicitous to attain to contemplation as an 
exalted state, who take no care to practice that ab- 
straction which is necessary to qualify them for the en- 
joyment of it : for while they adhere to the objects of 
sense, to external services, and the signs of true wisdom, 
instead of the substance, rejecting the mortification of 
self, as of no value, they adhere to that which princi- 
pally obstructs the progress to perfection. 






IMITATION OF CHE I ST. 227 



Alas, Lord ! we who have assumed the profession and 
character of spiritual nien, know not at what our pur- 
poses aim, nor by what spirit we are led, that we exert 
so much labor, and feel so much solicitude about that 
which is external, but retire so seldom to the sacred 
solitude of the heart to learn what passes within us. 
Irresolute and impatient as we are, after a slight recol- 
lection, we rush into the world again, unacquainted 
with the nature and end of the actions which we pre- 
tend to examine. We heed not by what our affections 
are excited, nor in what they terminate ; but, like those 
of old, " when all flesh had corrupted his way," an uni- 
versal deluge of earthliness overwhelms us, and we are 
lost in folly, impurity, and darkness. Our inward prin- 
ciple being thus corrupt, it can not but be that our ac- 
tions, which flow from it, must be corrupt also ; for it is 
only out of a pure heart that the Divine fruits of a pure 
life can be brought forth. 

We busily inquire what a man hath done, but not 
from what principle he did it : we ask whether this or 
that man be valiant, rich, beautiful, or ingenious ; 
whether he be a profound scholar, an elegant writer, or 
a fine singer : but how poor in spirit he is, how patient, 
how meek, how holy and resigned, we disregard as 
questions of no importance. Nature looks at the out- 
ward man, but grace at the inward. Nature dependeth 
wholly upon itself, and always errs ; grace trusts wholly 
in God, and is never deceived. 



228 IMITATION OF CHRIST. 



LVIIL 



THE RENUNCIATION OF ANIMAL DESIRE. 



Without a total denial of self, my son, thou canst 
not attain the possession of perfect liberty. All self- 
lovers and self-seekers are bound as in chains of ada- 
mant ; full of desires, full of cares ; restless wanderers 
in the narrow circle of sensual pleasures, perpetually 
seeking their own luxurious ease, and not the inter- 
ests of their self-denying, crucified Saviour ; but often 
pretending this, and erecting a fabric of hypocrisy 
that can not stand ; for all that is not of God must 
perish. 

But do thou, my son, keep invariably to this short 
but perfect rule : Abandon all, and thou shalt pos- 
sess all, relinquish desire, and thou shalt find rest. 
Kevolve this again and again in thy mind ; and when 
thou .hast transfused it into thy practice, thou wilt 
understand all thing's. 



Lord! this is not the work of a single day, nor an 
exercise for children ; for in this short precept is in- 
cluded the high attainments of " a perfect man in thee." 



Start not aside, my son, nor be depressed with fear, 
when thou hearest of the way of the perfect ; but rather 



IMITATION OF CHEIST. 229 

be excited to walk in it, or at least, aspire after it with 
all the energy of desire. that self-love was so far 
subdued in thee, that with pure submission thou couldst 
adhere to the intimations of my will, as well in the 
government of thy spirit as in the disposals of my prov- 
idence with respect to thy outward situation ! Thou 
would st then be pleasing and acceptable in my sight, 
and thy life would pass on in peace and joy. But 
thou hast still much to abandon, which must be wholly 
surrendered up to me before that rest which thou so 
earnestly seekest can be found. "I counsel thee," 
therefore, "to buy of me gold tried in the tire, that 
thou mayst be rich ;" heavenly wisdom, which trampleth 
the earth and its enjoyments under her feet. 

I have told thee that what is low and vile in human 
estimation is to be purchased at the expense of what is 
esteemed exalted and precious. What men regard as 
contemptible and most unworthy of thought and re- 
membrance, is heavenly wisdom. That wisdom vaunt- 
eth not herself, nor seeketh the applause of men ; and 
many " honor with their lips," who in their hearts re- 
nounce it. 



LIX. 



THE INSTABILITY OF THE HEAET. 



Teust not, my son, to the ardor of a present affection ; 
for it may soon be past, and coldness succeed. As long 
as thou livest in this fallen world, thou wilt, even 



230 IMITATION OF CHRIST. 

against thy will, be subject to perpetual mutability ; 
now joyful, and now sad : now peaceful, and now dis*- 
turbed ; at one time ardent in devotion, at another in- 
sensible ; to-day diligent, to-morrow slothful ; this hour 
serious, and the next trifling. But he that hath true 
wisdom, and deep experience in the spiritual life, is 
raised above the fluctuation of this changeable state : 
he regards not what he feels in himself, nor whence the 
wind of instability blows, but studies only that his 
mind may be directed to its supreme and final good. 
And thus, in all the various events of this changeable 
life, he remains unchanged and unmoved, by directing 
aright the eye of his intention, and fixing it solely 
upon me. 

In most men, this eye of the intention soon waxeth 
dim ; it is easily diverted by intervening objects of sen- 
sual good, and it is seldom free from some natural 
blemish of self-seeking. Thus, those Jews who went to 
Bethany, to the house of Martha and Mary, went not 
only to see and hear Jesus, but to gaze upon Lazarus, 
whom he had just raised from the dead. The eye of the 
intention,, therefore, must be continually purified, till it 
becomes perfectly single, and, disregarding all inter- 
mediate objects of pleasure and profit, looks solely unto 



[Something is wanting here in the Manuscript] 



IMITATION OF CHRIST. 231 

LX. 

THE SOUL THAT LOVES GOD ENJOYS HIM IN ALL THINGS. 



Behold, thou art my G-od, and my all ! What 
would I desire more ? what higher happiness can I pos- 
sibly enjoy ? sweet and transporting sounds ! but to 
him only who loveth " not the world, neither the things 
that are in the world/' but thee. My God, and my all ! 
Enough to say, for him that understandeth ; and often 
to say it, delightful to him that loveth ! 

When blessed with thy presence, all that we are and 
have is sweet and desirable ; but in thy absence, it be- 
comes loathsome. Thou calmest the troubled heart, 
and givest true peace and holy joy. Thou makest us to 
think well of all thy dispensations, and to praise thee in 
all. Without thee, the highest advantages can not 
please long ; for, to make them truly grateful, thy grace 
must be present, and they must be seasoned with the 
seasoning of thy own wisdom. 

What bitterness becomes not sweet to him that truly 
tasteth thee ? and to him by whom thou art not relished, 
what sweetness will not be bitter ? The wise of this 
world, and those that delight in the enjoyments of the 
flesh, are destitute of the wisdom that enjoyeth thee ; 
for in the world is found only vanity, and in the flesh, 
death. They who, by the contempt of the world, and 
the mortification of the flesh, truly follow thee, know 
that they are wise in thy wisdom ; and find themselves 



232 IMITATION OF C HEIST. 

translated from vanity to truth, from the flesh to the 
Spirit. These only enjoy Grod : and whatever is found 
good and delightful in the creature they refer to the 
praise and glory of the Creator. Infinitely great, how- 
ever, is the difference between the enjoyment of the 
Creator, as he is in himself, and as he is discovered in 
imperfect creatures ; of eternity, and of time ; of un- 
created light, and of light communicated. 

eternal light, infinitely surpassing all that thou 
illuminatest, let thy brightest beams descend upon my 
heart, and penetrate its inmost recesses ! purify, ex- 
hilarate, enlighten and enliven my spirit, that with all 
its powers it may adhere to thee in raptures of triumph- 
ant joy ! when will the blessed and desirable mo- 
ment come, in which thou wilt satisfy me with thy 
presence, and be in me and to me all in all ? Till this 
is granted me, my joy can not be full. 

Wretched creature that I am ! I find the old man 
still living in me ; he is not yet perfectly crucified, he is 
not yet dead. The flesh still strongly lusteth against 
the spirit, still kindles the rage of war, and suffers not 
" thy kingdom within me" to be at peace. 

But do thou, Grod J " who controllest the power 
of the sea, and stillest the raging of its waves,''* arise 
and help me ! " Scatter thou those that delight in 
war \" break them in pieces with thy mighty power ! 
Show forth, I beseech thee, the wonders of thy great- 
ness, and let thy right hand be glorified ! for there is 
no hope nor refuge for me, but in thee, Lord, my 
God! 



IMITATION OF CHRIST. 233 



As long as thou livest in this world, my son, thou 
canst not live secure, but wilt always have need of " the 
whole armor of God/' Thou art encompassed with ene- 
mies, who assault thee behind and before, on the right 
hand and on the left ; and if thou dost not defend thy- 
self on every side with the shield of patience, thou canst 
not long escape some dangerous wound : if thy heart is 
not fixed upon me, with a true and unalterable resolu- 
tion of suffering all things for my sake, thou wilt never 
be able to sustain the fury of the conflict, nor obtain 
the palm of victory. Thou must, therefore, with a 
lively faith, and a holy resolution of conquering all op- 
position, pass through the various dangers that surround 
thee. " To him that overcometh, I will give to eat of 
the hidden manna," while for the slothful and unbeliev- 
ing is reserved the portion of endless misery. 

If thou seekest rest in this life, how wilt thou attain 
to the everlasting rest of the life to come ? Prepare 
thy heart for the exercise of many and great troubles, 
not for the enjoyment of continual rest : true rest is to 
be found, not on earth, but in heaven ; not in the en- 
joyment of man, or any other creature, but of God. 
For the love of God, therefore, thou must cheerfully 
and patiently endure labor and sorrow, persecution, 
temptation, and anxiety, poverty and want, pain and 
sickness, detraction, reproof, humiliation, confusion, 
correction, and contempt. By these, the virtues of 
" the new man in Christ Jesus/' are exercised and 
strengthened ; these form the ornaments of his ce- 
lestial crown ; and for his momentary labor, I will 



234 IMITATION OF CHRIST. 

give him eternal rest ; and endless glory for transient 
shame. 

" The sufferings of the present time are not worthy 
to be compared with the glory that should be revealed 
in us." " wait on the Lord ; be of good courage ; 
and he shall strengthen thy heart/' Distrust me not, 
neither depart from me ; but continually devote both 
soul and body to my service, and my glory. " Behold, 
I come quickly, and my reward is with me I" and till I 
come, my Spirit will be thy comforter in every tribula- 
tion. 



LXI. 



AGAINST THE FEAR OF MAN. 



My son, fix thy heart stedfastly upon the Lord ; and 
while conscience bears testimony to thy purity and inno- 
cence, fear not the judgment of man. It is good and 
blessed to suffer the false censure of human tongues ; 
nor will the suffering itself be grievous to the poor and 
humble in spirit, who confideth not in himself, but in 
God. 

The opinions and reports of men are as various as 
their persons, and are, therefore, entitled to little credit. 
Besides, it is impossible to please all : and though Paul 
endeavored to please all men in the Lord, and was 
" made all things to all ;" yet, with him, it was " a very 
small thing to be judged of man's judgment." This 
faithful servant labored continually to promote the edi- 



IMITATION OF CHRIST. 235 

fication and salvation of men ; but their unjust judg- 
ments, and cruel censures, lie was not able to restrain : 
he therefore committed his cause to God, who knoweth 
all things ; and sheltered himself against the false sug- 
gestions of the deceitful, and the more open reproaches 
of the licentious, under the guard of patience and hu- 
mility : yet he sometimes found it expedient to support 
his character, that he might not give occasion of scandal 
to the weak, who are too apt from silence to infer guilt. 
" Who," then, " art thou, that thou shouldst be afraid 
of a man that shall die, and of the son of man, that shall 
be made as grass, which to-day is, and to-morrow is cast 
into the oven ?" Fear God, who is a " consuming fire ;" 
and thou wilt no longer tremble at the terrors of man. 
What hurt can man do thee, by his most malignant 
censures, or his most cruel actions ? He injureth him- 
self more than he can injure thee ; and whoever he be, 
he shall not escape the righteous judgment of God. Set 
God, therefore, continually before thy eyes, and strive 
not with the injustice of man : and though at present 
thou art overborne by its violence, and sufferest shame 
which thou hast not deserved ; yet suppress thy resent- 
ment, and let not impatience obscure the luster of thy 
crown. Look up to me in the highest heavens, who am 
able to deliver thee from all evil, and will render to 
every one according to his deeds. 



236 IMITATION OF CHRIST. 



LXII. 



GOD IS OUR REFUGE IN ALL DIFFICULTIES. 



Endeavor, my son, in every place, and in every ex- 
ternal employment and action, to be inwardly free, and 
master of thyself ; that the business and events of life, 
instead of ruling over thy spirit, may be subject to it. 
Of all thy actions, thou must be, not the servant and 
slave, but the absolute lord and governor ; a free and 
genuine Israelite, translated into the inheritance and 
liberty of the sons of God ; who stand upon the interests 
of time, to contemplate the glories of eternity ; who cast 
only a hasty glance on the transitory enjoyments of earth, 
and keep their eye fixed upon the permanent felicity of 
heaven ; and who, instead of making temporal objects 
and interests an ultimate end, render them subservient 
to some purpose of piety or charity, even as they were 
ordained by God, the sovereign mind, who formed the 
stupendous fabric, in which nothing disorderly was left. 

If thus, in all events, thou sufferest not thyself to be 
governed by appearances, nor regarclest what is heard 
and seen with a carnal purpose ; but in every difficulty 
and danger enterest immediately into the Tabernacle 
with Moses, to consult the Lord, thou shalt often receive 
an answer from the Divine Oracle, and return deeply in- 
structed both in things present and things to come. 
And as Moses always retired to that holy place, for the 
determination of doubtful and disputed questions, and 



IMITATION OF CHRIST. 237 

fled to prayer, for aid in times of danger and wickedness, 
so shouldst thou also enter the sacred temple of thy 
heart, and, on the same occasions, fervently implore the 
guidance and support of Divine wisdom and strength. 
Thou hast read, that Joshua and the children of Israel, 
" because they asked not counsel at the mouth of the 
Lord/' were betrayed into a league with the Gibeonites, 
being deluded by fictitious piety, and giving hasty credit 
to deceitful words. Commit thy cause invariably to me, 
and I will give it a right issue in due season. Wait 
patiently the disposals of mv providence, and thou shalt 
find " all things work together for thy good." 



Lord, I would most willingly resign my state, present 
and future, to thy disposal ; for my own restless solici- 
tude and feeble reasoning serve only to perplex and tor- 
ment me. that I took no anxious thought for the 
events of to-morrow, but could every moment unreserv- 
edly offer up all I am to thy good pleasure ! 



Man vehemently labors for the acquisition of that 
which he desires ; but possession defeats enjoyment, 
and his desire, which is restless and insatiable, is imme- 
diately turned to some new object. It is, therefore, no 
small advantage, to suppress desire even in inconsider- 
able gratifications. 

Self-denial is the basis of spiritual perfection ; and he 
that truly denies himself, is arrived at a state of great 
freedom and safety. The old enemy, however, whose 
nature is most repugnant to that which is most good, 



238 IMITATION OF CHRIST. 

never remits his diligence ; but night and day forms 
the most dangerous ambuscades, if peradventure, in 
some moment of false security, he may surprise and cap- 
tivate the unwary soul. I have, therefore, cautioned 
thee, continually to " watch and pray, that thou enter 
not into temptation." 



LXIII. 



MAN HAS NOTHING WHEREIN TO GLORY. 



" Lord, what is man, that thou art mindful of him ; 
and the son of man, that thou visitest him ?" What, 
indeed, is he, and what hath he done, that thou shouldst 
bestow upon him thy Holy Spirit. 

What cause have I to complain, Lord, when thou 
withdrawest thy presence, and leavest me to myself? 
or how can I remonstrate, though my most importunate 
requests are not granted ? This only I can truly think 
and say : " Lord, I can do nothing, and have nothing : 
there is no good dwelling in me that I can call my own, 
but I am poor and destitute in all resjjects, and always 
tending to nothing ; and if I were not quickened by 
thy Spirit, I should immediately become insensible as 
death." 

" Thou, Lord, art always the same, and shalt en- 
dure forever." Thou art always righteous and good ; 
with righteousness and goodness governing the whole 
universe, and ordering all its concerns by the counsels 



IMITATION OF CHRIST. 239 

of infinite wisdom. But I, who of myself am more in- 
clined to evil than to good, never continue in holiness 
and peace ; I am changeable as the events of time that 
pass over me ; am tossed upon every wave of affliction, 
and driven x by every gust of passion. Yet, Lord, I shall 
find stability when thou reachest forth thy helping 
hand ; for thou canst so firmly strengthen and support 
me that my heart shall no longer change with the 
various changes of this fallen fife, but being wholly 
turned to thee, shall in thee find supreme and everlast- 
ing rest. 

Wherefore, if I could but perfectly abandon all 
human consolation, either from a purer love and devo- 
tion to thee, or from the pressure of some severe dis- 
tress, which, when all other dependence was found 
ineffectual, might compel me to seek after thee ; then 
might I hope to receive more abundant measures of 
confirming grace, and to rejoice in new and inconceivable 
consolation from thy Holy Spirit. 

Thanks are due to thee, Lord, from whom all good 
proceeds, whenever my state is better than I have reason 
to expect. I am an inconstant and feeble man, and 
vanity and nothing before thee. What have I then to 
glory in ? and why do I desire to be esteemed and ad- 
mired ? Is it not for nothing ? and that, surely, is 
most vain. Vain glory is not only the vainest of all 
vanities, but a direful evil, that draws away the soul 
from true glory, and robs it of the grace of heaven : 
for while man labors to please himself, he labors to 
displease thee ; while he sighs for the perishing laurels 
of the world, he loses the unfading crown of thy right- 
eousness. 



240 IMITATION OF CHRIST. 

Truly glory and holy joy are to be found only in thee ; 
and man should rejoice in thy name, not in the splendor 
of his own imaginary virtues, and delight in no crea- 
ture but for thy sake. Praised, therefore, be thy name, 
not mine ; magnified be thy power, not my work ! yea, 
forever blessed be thy holy name ; but, to me let no 
praise be given ! * Thou art my glory, and the joy of 
my heart ! In thee will I glory, and in thee rejoice, all 
the day long ; and " of myself I will not glory, but in 
mine infirmities \" 

Let men " seek glory one of another ;" I will seek 
that " glory which cometh only from thee," my God. 
For all human glory, all temporal honor, all worldly 
grandeur, is vanity and folly ; and vanishes like dark- 
ness before the splendor of thy eternal majesty. my 
truth, my mercy, my God ! holy and blessed Trinity ! 
Fountain of life, light, and love ! to thee alone be 
praise, honor, power, and glory ascribed, through the 
endless ages of eternity ! Amen. 



LXIV. 

TEMPORAL HONOR AND COMFORT. 



Grieve not, my son, when others are honored and 
exalted, and thou art despised and debased. Lift up 
thy heart to me in heaven, and thou wilt not be dis- 
turbed by the contempt of men on earth. 



IMITATION OF CHRIST. 241 



Lord, I am surrounded with darkness, and easily 
betrayed into a vain conceit of rny own dignity and 
importance ; but when I behold myself by thy light, I 
know that no creature has done me wrong ; and, there- 
fore, surely I have no cause to complain of thee. On 
the contrary, because I have heinously and repeatedly 
sinned against thee, all creatures may justly treat me as 
an enemy, and make war against me. To me only 
shame and confusion of face are due ; but to thee, 
praise, and honor, and glory. And, till I am perfectly 
willing to be despised and forsaken of all creatures, as 
that nothing which in myself I truly am, I know that 
my restless spirit can not possibly be established in 
peace, nor illuminated by truth, nor brougnt into union 
with thee. 



Son, if thou sufferest even a conformity of sentiments 
and manners, and the reciprocations of friendship, to 
render thy peace dependent upon any human being, thou 
wilt always be unsettled and distressed ; but if thou 
continually seekest after me the ever-living and abiding 
truth as the supreme object of thy faith and love, the 
loss of a friend will be no affliction, whether it happens 
by falsehood or by death. The affections of friendship 
must spring from the love of me ; and it is for my sake 
alone that any person should be dear in the present life, 
as there is no goodness in man but what he receives 
immediately from me. Without me, therefore, friend- 
ship has neither worth nor stability ; nor can there be 
11 



242 IMITATION OF CHRIST. 

any mutual ardors of pure and genuine love but what I 
insjjire. 

As far as the distinct improvement and perfection of 
thy own spirit is concerned, thou shouldst so mortify 
personal affections and attachments as to make them 
hold a subordinate place in thy heart. The soul draws 
near to God only in proportion as it withdraws from 
earthly comfort. With so much higher exaltation doth 
it ascend to him, as, with deeper conviction of its in- 
herent darkness and impurity, it descends into itself, 
and becomes viler and more contemptible in its own 
sight. But he that claims any goodness in himself bars 
the entrance to the grace of God ; for the Holy Spirit 
chooses, for the seat of his influence, a contrite and 
humble heart. 

If thou wert brought to a true sense of thy own 
nothingness, and emptied of all selfish and earthly af- 
fections, I would, surely, with the treasures of grace, 
" come unto thee and make my abode with thee :" but 
while thou fondly gazest upon, and pursuest the crea- 
ture, thou turnest from the presence and sight of the 
Creator. Learn, therefore, for the love of the Creator, 
to subdue this earth-born love of the creature, and thou 
wilt be qualified to receive the light of eternal truth. It 
matters not how inconsiderable the object of pursuit is 
in itself : while it is vehemently loved, and continually 
regarded, it corrupts the soul, and keeps it at an infinite 
distance from its supreme good. 



IMITATION OF CHRIST. 243 



LXV. 



A CAUTION AGAINST VAIN PHILOSOPHY. 



Be not captivated, my son, by the subtlety and ele- 
gance of human compositions ; for " the kingdom of 
God is not in word, but in power." Attend only to the 
truths of my word, which enlighten the understanding, 
and inflame the heart ; which excite compunction, and 
pour forth the balm of true consolation. Eead my 
word, not for the reputation of critical skill and contro- 
versial wisdom, but to learn how to mortify thy evil pas- 
sions : a knowledge of infinitely more importance than 
the solution of all the abstruse questions that have per- 
plexed men's minds, and divided their opinions. 

When, however, thou hast meekly and diligently read 
my word, still thou must also have recourse to me. I 
am he that teacheth man knowledge, and giveth that 
light and understanding to the prayerful which no 
human instruction can communicate. He who listeneth 
to my voice shall soon become wise, and be renewed in 
the spirit of truth. But, woe be to them who, instead 
of turning to me to learn my will, devote their time and 
labor to vain theories of human speculation ! 

I am he that exalt eth the humble and simp 1 "' mind, 
and imparteth to it, in a short time, such a perception 
of eternal truth, as it could not acquire by a life of study 
in the schools of men. I teach not like men, with the 
clamor of uncertain words, or the confusion of opposite 



244 IMITATION OF CHRIST. 

opinions ; or with the strife of formal disputation, in 
which victory is more contended for than truth : I teach 
in still and soft whispers, to relinquish earth, and seek 
after heaven ; to relinquish carnal and temporal enjoy- 
ments, and sigh for spiritual and eternal ; to shun 
honor, and to bear contempt ; to place all hope and de- 
pendence upon me, to desire nothing besides me ; and, 
above all in heaven and on earth, most ardently to love 



LXVI. 



OF THE PROFESSIONS AND CENSURES OF MEN. 



It is expedient for thee, my son, to be ignorant of 
many things ; and to consider thyself as " crucified to 
the world, and the world to thee." Like one deaf, let 
what is said pass by thee unnoticed, that thou mayst 
keep thy thoughts fixed on "the things that belong unto 
thy peace/' It is better to turn away from all that pro- 
duces perplexity and disturbance, and to leave every one 
in the enjoyment of his own opinion, than to be held in 
subjection by contentious arguments. If thou wert 
truly " reconciled to God," and didst regard only his un- 
erring judgment, thou wouldst easily bear the disgrace 
of yielding up the victory in the debates of men. 

DISCIPLE. 

Do thou, Lord, " give me help from trouble ; for 
vain is the help of man !" How often have I failed of 



IMITATION OF CHRIST. 245 

support where I thought myself sure of it ; and how 
often found it where I had least reason to expect it ! 
Vain and deceitful, therefore, is all trust in man ; but 
the salvation of the righteous, Lord, is in thee ! 
Blessed, therefore, be thy holy name, Lord, my Grod, 
in all things that befall us ! We are weak and unsta- 
ble creatures, easily deceived, and suddenly changed. 

Where is the man that, by his own most prudent care 
and watchful circumspection, is always able to avoid the 
mazes of error and the disorders of sin ? But he, 
Lord, that puts his whole confidence in thee, and in sin- 
gleness of heart seeks thee alone, will not easily be be- 
trayed into either : and though he chance to fall into 
some unexpected trouble, and be ever so deeply involved 
in it ; yet thy merciful hand will soon deliver him from 
it, or thy powerful consolations support him in it, for 
thou wilt not utterly forsake him that putteth his whole 
trust in thee. A comforter, that will continue faithful 
in all the distresses of his friend, is rarely to be found 
among the children of men ; but thou, Lord, thou art 
most faithful at all times, and in all events ; and there 
is none like unto thee in heaven or earth. how Di- 
vinely wise must be that holy soul, who could say, " My 
heart is firmly established, for it is rooted in Christ !? 
If this was my state, I should no longer tremble at the 
threats of wrath, nor be disturbed by the calumnies of 
envy. 

Who can foresee future events ? Who can guard 
against future evil ? If those evils that are foreseen 
often hurt us, we can not but be grievously wounded by 
those that are unforeseen. But, wretched creature that 
I am, why did I not provide more wisely for the security 



246 IMITATION OF CHRIST. 

of my peace ? Why have I given such easy credit to 
men like myself, who are all destitute both of wisdom 
and power, though many think us, and call us angels ? 
Whom ought I to have believed ? Whom, Lord, but 
thee ! who art the truth, that can neither deceive nor 
be decived ! But " all men are liars ;" so frail and in- 
constant, so prone to deceive in the use of words, that 
hasty credit is never to be given, even to those declara- 
tions that wear the appearance of truth. 

How wisely hast thou warned us, Lord, to " beware 
of men \" How justly said, that " a man's enemies are 
those of his own house \" and how kindly commanded 
us to withhold belief, when it is said, " Lo, Christ is 
here :" or, " Lo, he is there \" I have learned these 
truths, not only from thy word, but at the expense of 
peace ; and I pray that they may more increase the 
caution than manifest the folly of my future conduct. 

With the most solemn injunctions of secrecy, one says 
to me, " Be wary, be faithful ; and let what I tell thee 
be securely locked up in thy own breast :" and while I 
hold my peace, and believe the secret inviolate, this 
man, unable to keep the silence he had imposed, to the 
next person he meets, betrays both himself and me, and 
goes his way to repeat the same folly. From such false 
and imprudent spirits, protect me, Lord ! that I may 
neither be deceived by their insincerity, nor imitate their 
practices. Give truth and faithfulness to my lips, and 
remove far from me a deceitful tongue ; that I may not 
do that to another, which I am unwilling another should 
do to me. 

How peaceful and blessed a state must that man en- 
joy, who takes no notice of the opinions and actions of 



IMITATION OF CHRIST. 247 

others ; who does not indiscriminately believe, nor wan- 
tonly report, every thing he hears ; who, instead of un- 
bosoming himself to all he meets, continually looks up 
to thee, the only Searcher of the heart ; and who is not 
" carried about with every wind of doctrine," but studies 
and desires only, that every thing, both within and 
without him, may be directed and accomplished accord- 
ing to thy will ! 

It is of great importance, Lord, for the preservation 
and improvement of thy heavenly gift, to shun the no- 
tice of the world ; and, instead of cultivating attain- 
ments that attract admiration and applause, to aspire, 
with continual ardor, after inward purity, and a perfect 
elevation of the heart to thee. How often has the growth 
of holiness been checked, by its being too hastily made 
known, and too highly commended ! And how greatly 
hath it flourished, in that humble state of silence and 
obscurity, so desirable in the present life, which is one 
scene of temptation, one continual warfare ! 



LXVII. 



CONFIDENCE IN THE RIGHTEOUS JUDGMENT OF GOD. 



Place all thy hope, my son, in my mercy, and stand 
firm against false accusations : for what are words, but 
puffs of air, that are of short continuance, and leave no 
impression ? If thou art guilty, resolve to make the 
accusation an occasion of amendment ; if thou art inno- 



248 IMITATION OF CHKIST. 

cent, submit to it willingly, and bear it patiently, for 
my sake. It is surely a little matter for thee, who hast 
not endured the lasting pain of cruel stripes, sometimes 
to bear the light buffeting of transient words. Could 
affliction make so deep an impression upon thy heart, 
if thou wert not still carnal, and didst not set too high 
a value upon the favor of men ? Thou art afraid of 
being despised ; and, therefore, canst not bear reprehen- 
sion, but laborest to conceal thy iniquities, or palliate 
them by excuses. Examine now the state of thy heart, 
and confess, that a vain desire of pleasing men is the 
governing principle of thy actions : for whilst thou 
refusest to be brought to shame, and be buffeted for 
thy faults, it is evident that thou art not truly hum- 
bled, not yet " crucified to the world, nor the world to 
thee." 

Give ear to my word, and thou wilt not be moved by 
ten thousand opprobrious words of men. Consider, if 
every thing was said against thee that the most extrav- 
agant malignity can suggest, what hurt could it possi- 
bly do thee, if thou only lettest it pass without resent- 
ment ? Could it pluck from thy head a single hair ? 
He that liveth not in my presence manifested in his 
heart, is disturbed by the lightest breath of human cen- 
sure ; but he that referreth his cause to me shall be free 
from the fear of man. I am the sole judge of man's 
actions, and the discerner of his most secret thoughts : 
I know the nature, the cause, and the effect of every in- 
jury ; and make a just estimate of the wrong that is 
done by the injurious, and sustained by the sufferer. 
The word of reproach came forth from me ; it was ut- 
tered by my permission, " that the thoughts of many 



IMITATION OF CHRIST. 249 

hearts might be revealed :" for though the innocent and 
the guilty shall he judged in the face of the whole world, 
at the last day, yet it is my will to try both beforehand, 
by a secret judgment, unknown to all but myself. 

The testimony of man is fallible, partial, and change- 
able ; my judgment is true, righteous, and permanent 
as my own being. To me, therefore, thou must refer 
thy cause in all human accusation, and not trust to the 
blind and partial determinations of thy own mind. The 
righteous should never be moved by whatever befalls 
him, knowing that it comes from the hand of God. 
Therefore, if thou art falsely accused, be not cast down ; 
or if justly defended, do not triumph : for consider that 
" I, the Lord, search the heart and try the reins ;" that 
I judge not, as man judgeth, by deceitful appearances ; 
and that, therefore, what is highly esteemed by him, is 
often abomination in my sight. 



Lord G-od, the consciousness of innocence is not 
sufficient to sustain me under the pressure of false accu- 
sation : be thou, therefore, most righteous and most 
merciful Judge, the Omniscient and Almighty, my con- 
fidence and my strength ! 

Thou knowest what I know not ; thou knowest my 
secret faults, and how justly I deserve continual repre- 
hension. I ought, therefore, whether I think I deserve 
it or not, to humble myself under every reproof of man, 
and bear it with meekness. pardon me, as often as I 
have not done this ; and mercifully bestow upon me the 
grace of more perfect submission ! 

It is surely much safer for me to depend for deliver- 
11* 



250 IMITATION OF CHRIST. 

ance from all my evil, upon the free and boundless 
mercy manifested in thy sacred humanity ; than pre- 
suming upon particular instances of imperfect righteous- 
ness, to justify myself before men, when there is so much 
evil in me that escapes the notice of my own mind. And 
though in many instances my conscience condemns me 
not, yet am I not therefore justified ; because, without 
the merciful gifts of righteousness which is in thee, no 
man living can be justified in thy sight. 



LXYIII. 



THE HOPE OF ETERNAL LIFE. 



My son, neither let the labors which thou hast volun- 
tarily undertaken for my sake, break thy spirit, nor the 
afflictions that come upon thee in the course of my 
providence, utterly cast thee down. I am an abundant 
recompense, above all comprehension and all hope. Thou 
shalt not long labor here, nor groan under the pressure 
of continual trouble. Wait patiently the accomplish- 
ment of my will, and thou shalt see a speedy end of all 
evil : the hour will quickly come when labor and sorrow 
shall cease ; for every thing is inconsiderable and short 
that passeth away in the current of time. 

What thou hast to do, therefore, do with thy might. 
Labor faithfully in my vineyard ; I myself w T ill be thy 
reward. Write, read, sing my praises, bewail thy own 
sins, pray in the spirit, and with patient resolution bear 



IMITATION OF CHRIST. 251 

all afflictions : eternal life is worthy not only of such 
watchful diligence, but of the severest conflicts. 

The day is coming, fixed by my unalterable decree, 
when, instead of the vicissitudes of day and night, and 
joy and sorrow, there shall be uninterrupted light, in- 
finite splendor, unchangeable peace, and everlasting rest. 
Then thou wilt no longer say, " Who shall deliver me 
from the body of this death ?" nor exclaim, " Woe is 
me, that my pilgrimage is prolonged \" for death shall 
be swallowed up in victory, and "the corruptible will 
have put on incorruption." Then " all tears shall be 
wiped away from thy eyes," and all sorrow taken from 
thy heart ; and thou shalt enjoy perpetual delight in 
the lovely society of angels, and " the spirits of the just 
made perfect." 

0, was it possible for thee to behold the unfading 
brightness of those crowns which the blessed wear in 
heaven ; and with what triumphant glory they, whom 
the world once despised, and thought unworthy even of 
life itself, are now invested ; verily, thou wouldst hum- 
ble thyself to the dust, and be resigned to thy in- 
feriority. Instead of sighing for the perpetual enjoyment 
of the pleasures of this life, thou wouldst rejoice in 
suffering all its afflictions for the sake of God, and 
wouldst count it great gain to be despised and rejected 
as nothing among men. 

If a true sense of these astonishing glories, which are 
offered thee as the object of thy faith and hope, had 
entered into the depths of thy heart, coulclst thou 
utter one complaint of the evil of thy state ? Is any 
labor too painful to be undertaken, any affliction too 
severe to be sustained, for eternal life ? Is the gain or 



252 IMITATION OF CHRIST. 

loss of the kingdom of God an alternative of no im- 
portance ? Lift up thy thoughts and thy desires, there- 
fore, continually to heaven. Behold, all who have taken 
up the cross, and followed me, the Captain of their sal- 
vation, in resisting and conquering the evil of this fallen 
state, now rejoice securely, and shall abide with me for- 
ever in the kingdom of my Father ! 



most blessed mansion of the heavenly Jerusalem ! 
most effulgent day of eternity, which night obscureth 
not, but the supreme truth continually enlighteneth ! a 
day of perennial peace and joy, incapable of change or 
intermission ! It shineth now in the full splendor of 
perpetual light to the blessed ; but to the poor pilgrims 
on earth, it appeareth only at a great distance, and 
"through a glass darkly." The redeemed sons of 
heaven triumph in the perception of the joys of this 
eternal day, while the distressed sons of Eve lament the 
irksomeness of clays teeming with distress and anguish. 
How is man defiled with sins, agitated with passions, 
disquieted with fears, tortured with cares, embarrassed 
with refinements, deluded with vanities, encompassed 
with errors, worn out with labors, vexed with tempta- 
tions, enervated with pleasures, and tormented with 
want ! 

when will these various evils be no more ? When 
shall I be delivered from the slavery of sin ? When, 
Lord, shall my thoughts and desires center and be 
fixed in thee alone ? When shall I regain my native 
liberty ? 0, when will peace return, and be established ; 
peace from the troubles of the world, and the disorders 



IMITATION OF CHRIST. 253 

of sinful passions ; universal peace, incapable of inter- 
ruption ; that " peace which passeth all understand- 
ing ?" When, most merciful Jesus ! when shall I 
stand in pure abstraction from all inferior good to gaze 
upon thee, and contemplate the wonders of redeeming 
love ? When wilt thou be to me all in all ? 0, when 
shall I dwell with thee in that kingdom which thou hast 
prepared for thy beloved before the foundations of the 
world ? 

Soften, I beseech thee, the rigor of my banishment, 
assuage the violence of my sorrow ! for my soul thirst- 
eth after thee ; and all that the world offers for my 
comfort would but add more weight to the burden that 
oppresses me. I long, Lord, to enjoy thee truly, and 
would fain rise to a constant adherence to heavenly ob- 
jects ; but the power of earthly objects, operating upon 
my unmortifled passions, keeps me down. My mind 
labors to be superior to the good and evil of this animal 
life, but my body constrains it to be subject to them. 
And thus, " wretched man that I am/' while the spirit 
is always tending to heaven, and the flesh to earth, my 
heart is the seat of incessant war, and I am a burden to 
myself ! 

0, what do I suffer, when raising my soul to thee, a 
crowd of carnal images suddenly rush upon me, and in- 
tercept my night. " my God, be not far from me ! 
Put not away thy servant in anger ! Cast forth thy 
lightning, and scatter" the illusions of the enemy ; 
" shoot out thine arrows, and destroy" his power ! Call 
in my wandering thoughts and desires, and unite them 
to thyself; efface the impressions of worldly objects; 
give me power to cast away immediately the imagina- 



254 IMITATION OF CHRIST. 

tions of wickedness. Eternal Truth, establish me in 
thyself, that no blast of vanity may have power to move 
me ! immaculate purity, enter the temple of my 
heart, and let all that is unholy be driven from thy 
presence ! 

In merciful compassion to my infirmity, pardon me, 

Lord, my wandering thoughts in prayer. I confess 
that my distractions are great and frequent ; and, in- 
stead of being present in spirit where I stand or kneel, 

1 am carried to various places, just as my roving thoughts 
lead me. Thou, Truth, hast expressly declared, that 
" where the treasure is, there will the heart be also." 
And accordingly I find, in the various revolutions of my 
changeable heart, that when I love heaven, I take 
pleasure in meditating on heavenly enjoyments ; when 
I love the world, I think with delight on its advantages, 
and with sorrow on its troubles ; when I love the flesh, 
my imagination wanders among its various pleasures ; 
when I love the Spirit, my faculties are with holy joy 
devoted to sjjiritual exercises. Whatever I chiefly love, 
of that I delight chiefly to hear and speak ; and I carry 
home with me the diversified images of it, even to my 
most secret retirement. 



LXIX. 



THE DESIRE AND PROMISE OF ETERNAL LIFE. 



My son, when thou perceivest the heaven-born desire 
of eternal life rising within thee, open thy heart wide, 



IMITATION OF CHRIST. 255 

and with, all the eagerness of hunger receive this holy- 
inspiration. Without any mixture of complacency and 
self-admiration, let all thy thanks and praise be faith- 
fully rendered to the sovereign goodness which so mer- 
cifully dealeth with thee, so condescendingly visitest 
thee, so fervently exciteth thee, and so powerfully rais- 
eth thee up, lest, by the propensity of thy own nature, 
thou shouldst be immovably fixed to the earth. For 
this new principle of life within thee is not the produc- 
tion of thy own reasoning and thy own efforts, but is 
the fruit of Divine grace and redeeming love, to lead 
thee on to holiness, to feed thee with humility, to sus- 
tain thee in all conflicts with sinful nature, and to ena- 
ble thee to adhere to me with all thy heart. 

The fire of devotion is often ardent in thy heart ; but 
the flame ascends not without smoke. Thy desires, 
while they burn for the enjoyment of heaven, are sullied 
with the dark vapors of carnal affection ; and that which 
is so earnestly sought from God is not sought wholly 
and purely for his honor. That can not be pure which 
is mixed with self-interest. Make not, therefore, thy 
own delight and advantage, but my will and honor, the 
ground and measure of all thy requests ; for if thou 
judgest according to truth, thou wilt cheerfully submit 
to my appointment, and always prefer the accomplish- 
ment of my will to the gratification of thy desires. 

I know thy desire, and thy groaning is not hid i:om 
me. Thou woulclst this moment be admitted into the 
glorious liberty of the sons of Grod ; thou longest for 
the immediate possession of the celestial mansions, and 
the unfading pleasures of the heavenly Canaan : but 
thy hour is not yet come. Thou wishest now to be 



256 IMITATION OF CHRIST. 

filled with the sovereign good, but thou art not yet ca- 
pable of enjoying it. 

Thou must be proved upon earth, and exercised with 
various troubles. Some measures of consolation shall 
be imparted to animate and sustain thee in thy con- 
flicts ; but the plenitude of peace and joy is reserved 
for the future world. " Be strong, and of good courage/' 
therefore, in doing and in suffering ; for thou must now 
" put on the new man," with new perceptions, will, and 
desires. 

While this important change is making, thou wilt 
often be obliged to relinquish thy own will, and do that 
which thou dislikest, and forbear that which thou 
choosest. Often the designs of others will succeed, 
and thy own prove abortive ; what others say shall be 
listened to with eager attention, but what thou sayest 
shall either not be heard, or rejected with disdain ; 
others shall ask once, and receive ; thou shalt ask often, 
and not obtain ; the tongue of fame shall speak long 
and loud of the accomplishments of others, and be 
utterly silent of thine ! and others shall be advanced to 
stations of wealth and honor, while thou art passed by, 
as unworthy of trust, or incapable of service. At such 
trials, nature will be greatly offended and grieved ; and 
it will require a severe struggle to suppress resentment : 
yet much benefit will be derived from a meek and silent 
submission ; for by such the servant of the Lord proves 
his fidelity in denying himself, and subduing his corrupt 
appetites and passions. 

If thou wilt consider the speedy end of all these 
trials, and the everlasting peace and blessedness that 
will succeed, they will then, so far from being occasions 



IMITATION OF CHRIST. 257 

of disquietude and distress, furnish, the most comforta- 
ble encouragements to persevering patience. In ex- 
change for that small portion of corrupt and selfish will 
which thou hast freely forsaken in this world, thou shalt 
always have thy will in heaven : there, whatever thou 
wiliest, thou shalt find ; and whatever thou desirest, 
thou shalt possess : there thou shalt enjoy all good 
without the fear of losing any part. Thy will being 
always the same with mine, shall desire nothing private 
and personal, nothing out of me, nothing but what I 
myself desire : thou shalt meet with no resistance, no 
accusation, no contradiction, no obstruction ; but all 
good shall be present at once to satisfy the largest 
wishes of thy heart. There, for transient shame pa- 
tiently endured, I will give immortal honor ; " the gar- 
ment of praise for the spirit of heaviness ;" and for 
the lowermost seat an everlasting throne. There the 
fruits of obedience shall flourish, the labor of penitence 
rejoice, and the cheerfulness of subjection receive a 
crown of glory. 



LXX. 



A DESOLATE SPIRIT COMMITTING ITSELF TO GOD. 



Lord Grod, holy Father, be thou blessed now and 
forever ! for whatever thou wiliest, is done ; and all that 
thou wiliest, is good. Let thy servant rejoice, not in 
himself, nor in any other creature, but in thee ; for thou 
only art the object of true joy : thou, Lord, art my 



258 IMITATION OF CHRIST. 

hope and exaltation, my righteousness and crown of 
glory ! What good do I possess, which I have not re- 
ceived from thee, as the free and unmerited gift of re- 
deeming love ? All is thine, whatever has been done 
for me, or given to me. 

u I am poor and afflicted from my youth up :" and 
sometimes my soul is sorrowful, even unto death ; and 
sometimes is rilled with consternation and terror at the 
evils that threaten to overwhelm me. But I long, 
Lord, for the blessings of peace ; I earnestly implore the 
peace of thy children, who are sustained by thee in the 
light of thy countenance. Shouldst thou bestow peace ; 
shouldst thou pour forth the treasures of heavenly joy ; 
the soul of thy servant shall be tuned to harmony, and 
devoutly celebrate thy praise. But if thou still with- 
holdest thy enlivening j>resence, I can not " run the way 
of thy commandments ;" but must smite upon my bosom, 
because it is not with me as it was once, " when thy lamp 
shone upon my head." 

Father, ever to be praised, now is the hour of thy 
servant's trial ! merciful Father, ever to be loved, it 
is well that thy servant should suffer something for thy 
sake ! Father, infinitely wise, and ever to be adored, 
that hour is come, which thou didst foreknow from all 
eternity, in which thy servant shall be oppressed and 
enfeebled in his outward man, that his inward man may 
live to thee forever ! It is necessary I should be dis- 
graced, humbled, and brought to nothing, in the sight 
of men ; should be broken with sufferings, and worn 
down with infirmities ; that I may be prepared to rise 
again in the splendor of the new and everlasting day, 
and be glorified with thee in heaven ! 



IMITATION OF CHKIST. 259 

It is thy peculiar favor to him whom thou hast con- 
descended to choose for thy friend, to let him suffer in 
this world, in testimony of his fidelity and love : and be 
the affliction ever so great ; and however often, and by 
whatever hand it is administered, it comes from the 
counsels of thy infinite wisdom, and is under the direc- 
tion of thy merciful providence ; for without thee noth- 
ing is done upon the face of the earth. Therefore, "it 
is good for me, Lord, that I should be afflicted, that 
I may learn thy statutes/' and utterly cast from me all 
self-confidence and self-exaltation. It is good for me, 
that "shame should cover my face :" that in seeking 
comfort, I may have recourse, not to men, but to thee ; 
that I may learn to adore in silence thy unsearchable 
judgments. 

I give thee thanks, Father of mercies ! that thou 
hast not spared the evil that is in me ; but hast hum- 
bled sinful nature by severe chastisements, inflicting 
pains, and accumulating sorrows, both from within and 
from without ; and of all in heaven and on earth, there 
is none that can bring me comfort but thou, Lord my 
God, the sovereign physician of diseased souls ; " who 
woundest and healest, who bringest down to the grave, 
and raisest up again \" Thy chastisement is upon me, 
let thy rod teach me wisdom ! 

Behold, dear Father, I am in thy hands, and bow my- 
self under the rod of thy correction ! teach my un- 
tractable spirit a ready compliance with thy righteous 
will ! Make me thy holy and humble disciple, as thou 
hast often done others, that I may cheerfully obey every 
intimation of thy good pleasure ! To thy merciful dis- 
cipline I commend all that I am, and bless thee, that 



260 IMITATION OF CHRIST. 

thou hast not reserved rne for the awful and penal chas- 
tisements of the future world. Thou knowest the whole 
extent of being, and all its parts ; and no thought or 
desire passeth in the heart of man, that is hidden from 
thy sight. From all eternity, thou knowest the events 
of time ; thou knowest what is most expedient for my 
advancement in holiness, and how effectually tribulation 
contributeth to wear away the rust of corruption. Do 
with me, therefore, Lord, according to thy own will. 

Grant, Lord, that from this hour, I may know only 
that which is worthy to be known ; that I may love only 
that which is truly lovely ; that I may praise only that 
which chiefly pleaseth thee ; and that I may esteem 
what thou esteemest, and despise that which is con- 
temptible in thy sight ! Suffer me no longer to judge 
by the imperfect perception of my own senses, or of the 
senses of men ignorant like myself ; but enable me to 
judge both of visible and invisible things, by the Spirit 
of Truth ; and, above all, to know and to obey thy will. 
How great an instance of this fallibility of judgment, 
is the glory that is given and received among men ! for 
none is made great by the voice of human praise. 
When men extol each other, the cheat imposes upon 
the cheat, the vain flatters the vain, the blind leads the 
blind, the weak supports the weak. 



IMITATION OF CHRIST. 261 



LXXI. 

WE MUST ACCOUNT OURSELVES RATHER WORTHY OF 
AFFLICTION THAN COMFORT. 



Thou hast not been able, my son, to continue in the 
uninterrupted enjoyment of spiritual fervor, nor always 
to stand upon the heights of pure contemplation, through 
the influence of that evil nature into which thou art 
fallen. Thou must sometimes feel thy poverty and 
weakness, though with shame and regret. As long as 
thou art united to an earthly body, thy days will often 
be full of heaviness, and thy heart of sorrow. Unable 
to escape from flesh and blood, thou must still feel the ' 
severity of its restraints, and groan under the power of 
those carnal appetites that interrupt the exercises of the 
Spirit, and intercept thy views of heaven. 

In such seasons of weakness and sorrow, it is neces- 
sary for thee to be the more earnest in external exer- 
cises, and seek relief in the diligent practice of common 
duties ; with assured confidence expecting my return, 
and with meek patience bearing this state of banish- 
ment to darkness and desolation, till I visit thee again, 
and deliver thee from all thy distress. Then I will 
make thee forget past sufferings, in the enjoyment of 
profound peace ; I will so fully open to thy mind the 
Divine truths contained in my written word, that thou 
shalt begin with " an enlarged heart to run the way of 
my commandments ;" and in the joyful anticipation of 



262 IMITATION OF CHRIST. 

the heavenly life, thou shalt feel and confess, that " the 
sufferings of the present time are not worthy to he com- 
pared with the glory that shall be revealed in thee." 



Lord, I am unworthy, not only of the- superior com- 
forts, but of the least visitations of thy Spirit ; and, 
therefore, thou dealest righteously with me, when thou 
leavest me to my own poverty and wretchedness. 
Though, from the anguish of my soul, " rivers of tears" 
were to " flow day and night," still thou wouldst deal 
righteously with me, if thou still shouldst withdraw thy 
consolations : for I am worthy only of stripes and afflic- 
tions, because I have frequently and obstinately resisted 
thy will, and in many things have heinously offended. 
From a faithful retrospect of my past life, I can not 
plead the least title to the smallest favors, but " thou, 
Lord, art a God full of compassion, and plenteous in 
mercy." 

What am I, Lord ! and what have I done, that 
thou shouldst bestow upon me any consolation ? So far 
from being able to recollect the least goodness proceed- 
ing from myself, I have been always prone to evil, and 
insensible and sluggish under the sanctifying influences 
of thy grace. Should I say otherwise, thou wouldst 
stand in judgment against me, and there is none that 
would be able to support my cause. My sins are so 
numerous and aggravated, that they have exposed me 
to everlasting wrath ; much more have they rendered 
me unworthy of the society of thy faithful servants, 
from which I deserve to be driven, as an object of uni- 
versal scorn and contempt. 



IMITATION OF CHRIST. 263 

But, oppressed with guilt, and filled with, confusion 
as I am, what shall I say ? I have no power to utter 
more than this : I have sinned, Lord, " against thee 
only have I sinned. Have mercy upon me, according to 
thy loving-kindness ; and according to the multitude 
of thy tender mercies, blot out all my transgressions/' 
Bear with me a little while, that I may truly bewail my 
corruption and misery, " before I go to the land of dark- 
ness/' that is covered with the shadow of death. And 
from a sinner laden with such aggravated guilt, what 
other reparation dost thou desire for his transgressions, 
and what other is he capable of, but a heart broken 
with holy sorrow, and humbled to the dust ? 

In true contrition and humiliation, the hope of pardon 
hath its birth : there the troubled conscience is set at 
rest : man is delivered from the wrath to come ; and 
God and the penitent soul meet together with a holy 
kiss. The humble sorrow of a broken and a contrite 
heart is thy chosen sacrifice, Lord ! infinitely more 
fragrant than clouds of burning incense : it is the pre- 
cious ointment, with which thou desirest to have thy 
holy feet anointed. A broken and a contrite heart, thou 
never didst, nor ever will despise. 



264 IMITATION OF CHRIST. 



LXXII. 

THE GRACE OF GOD COMPORTS NOT WITH THE LOVE OF 
THE WORLD. 



Son, my grace, which is infinitely pure, like the fount- 
ain from whence it flows, can not unite with the love 
of sensual pleasure, and worldly enjoyment. If, there- 
fore, thou desirest to receive this heavenly gift, thou 
must banish from thy heart every affection that ob- 
structs its entrance. Choose a place of undisturbed 
privacy for thy resort ; delight in retirement and soli- 
tude ; and, instead of wasting thy invaluable moments 
in the vain and unprofitable conversations of men, de- 
vote them to prayer and holy intercourse with Grod, which 
will increase compunction, and purify thy conscience. 
Thou must wean thy heart from all human consolation 
and dependence ; and be able to forsake even thy most 
intimate associate and dearest friend. This duty, and 
the ground of it, I have already taught thee by my 
apostle Peter, who earnestly beseeches my faithful fol- 
lowers to consider themselves, as they truly are # — 
" strangers and pilgrims" in the world ; and, in that 
character, to abstain from the indulgence of earthly and 
carnal affections " which war aga* st the soul." 

With what confidence and *> :e shall that man, in 
the hour of his dissolution, loo ju death, whom no per- 
sonal affection or worldly interest binds down to the 
present life ! When self is once overcome, the con- 



IMITATION OF CHE 1ST. 265 

quest of every other evil will be easy. This is the true 
victory ; this the glorious triumph of the new man ! 
And he, whose sensual appetite is kept in continual sub- 
jection to his spirit 7 and his spirit in continual sub- 
jection to my will, he is this mighty conqueror of him- 
self, and the lord of the whole world. 

If, with holy ambition, thou desires t to ascend this 
height of perfection, thou must set out with a resolved 
will, and first lay the ax to the root, that self may be 
cut off. From self-love, as the corrupt stock, are derived 
the numerous branches of that evil which forms the 
trials of man in his struggles for redemption ; and when 
this stock is plucked up by the roots, holiness and 
peace will be implanted in its room, and flourish forever 
with unfading verdure. But how few labor for this ex- 
tirpation ! How few seek to obtain the Divine life, 
which can only rise from the death of self ! And thus 
men lie bound in the complicated chains of animal pas- 
sions, unwilling, and, therefore, unable to rise above the 
selfish enjoyments of flesh and blood. 



LXXIII. 



THE DIFFERENT OPERATIONS OF NATURE AND GRACE. 



My son, observe, wit. atchful attention, the motions 
of nature and grace ; ± though infinitely different, 
they are yet so subtle and intricate as not always to 
be distinguished but by an illuminated and sanctified 



266 IMITATION OF CHKIST. 

spirit. Men invariably desire the possession of good 
and some good is always pretended as the constant 
motive of their words and actions ; and, therefore, many 
are deluded by an appearance of good, when the reality 
is wholly wanting. 

Nature is crafty : she allures, insnares, and deceives ! 
and continually designs her own gratification as her 
ultimate end. But grace walks in simplicity and truth ; 
" abstains from all appearance of evil ;" pretends no 
fallacious views ; but acteth from the pure love of 
God, in whom she rests as her supreme and final 
good. 

Nature abhors the death of self; will not be re- 
strained, will not be conquered, will not be subordinate, 
but reluctantly obeys when obedience is unavoidable. 
Grace, on the contrary, is bent on self-mortification ; 
continually resists the sensual appetite ; seeks occasion 
of subjection ; longs to be subdued, and even uses not 
the liberty she possesses : loves to be restrained by the 
rules of strict discipline ; and has no desire for the ex- 
ercise of authority and dominion. 

Nature is always laboring for her own interest ; and, 
in her intercourse with others, considers only what ad- 
vantages she can secure for herself : but grace regards 
that most which is most subservient to the common 
good. 

Nature, as her chief distinction, is fond of receiving 
honor and applause ; grace faithfully ascribes all honor 
and praise to God, as his unalienable right. 

Nature dreads ignominy and contempt, and can not 
bear them even in the cause of truth ; but grace re- 
joices to suffer reproach for the name of Jesus. 



IMITATION OF CHEIST. 267 

Nature courts idleness and rest ; grace shuns idleness 
as the nurse of sin, and embraces labor as the duty and 
blessing of life. 

Nature delights in the splendor of dress ; hates and 
despises what is coarse and vulgar, and wearies im- 
agination in the contrivance of ornament. But grace, 
instead of decorating the body, spontaneously puts on 
plain and humble garments, nor refuses even those 
that are disagreeable to the flesh, ill-fashioned, and de- 
cayed. 

Nature regards only the good and evil of this tem- 
poral world ; is elated with success, depressed by disap- 
pointment, and kindled into wrath by the least breath 
of reproach. But grace adheres not to the enjoyments 
of time and sense ; is neither moved by loss or gain, nor 
incensed by the bitterest invectives, but lives in the 
hope of eternal life. 

Nature continually seeks after those treasures which 
may not only be corrupted by moth and rust, and stolen 
by thieves, but which are in themselves perishing and 
evanescent. Grace lays up treasures in heaven, where 
nothing perisheth, nothing fadeth ; and " where neither 
moth nor rust do corrupt, nor thieves break through and 
steal." 

Nature is covetous ; grasps at peculiarity of posses- 
sion, and greedily takes what she hates to give away. 
Grace is benevolent and bountiful to all ; regards prop- 
erty as really belonging to God ; is content with the 
necessary supports of life ; and esteems it " more blessed 
to give than to receive." 

Nature is strongly disposed to the enjoyment of the 
creatures, to the gratification of sensual desire, and to 



268 IMITATION OF CHRIST. 

incessant wandering from place to place in quest of 
new delight. Grace is continually drawn after God and 
goodness ; she restrains the desire of wandering, and 
even for sharne declines being seen in places of public 
resort. 

Nature, in the depths of distress, seeks all comfort 
from that which produces animal delight : grace has no 
comfort but in God ; and leaving below this visible 
world, seeks rest only in the enjoyment of the sovereign 
good. 

Nature always acts upon principles of self-interest ; 
does nothing good for its own sake ; but for every benefit 
expects either a present recomj^ense, or such an estab- 
lishment in the favor and approbation of men as will 
secure a future return of some superior good ; and be- 
sides expecting to receive back in kind, desires to have 
her services and gifts highly esteemed and applauded. 
Grace, for the highest offices of charity and bounty, ex- 
pects no recompense from men, but continually looks 
up to God as her exceeding great reward : has no tem- 
poral interests to excite anxiety, for she desires no 
greater share of the possessions of time than is necessary 
to sustain her in her progress to eternity. 

Nature exults in the extensive interest of numerous 
relations and friends ; glories in dignity of station and 
splendor of descent ; fawns upon the powerful ; caresses 
the rich ; and, with partial commendation, applauds 
those most that are most like herself. But grace loves 
her enemies, and, therefore, counts not the number of 
her friends ; values not the splendor of station, and the 
nobility of birth, but as they are dignified by superior 
virtue : favors the poor rather than the rich ; com- 



IMITATION OF CHRIST. 269 

passionates the innocent more than the powerful ; 
rejoices with him that obeys the truth, not with the 
hypocrite ; and continually exhorts even the good, not 
only to " covet earnestly the best gifts/' but in " a more 
excellent way/' by Divine charity, to become like the 
Son of God. 

Nature, when she feels her want and misery, quickly 
and bitterly complains : grace bears, with meekness and 
patience, all the poverty and wretchedness of this fallen 
state. 

Nature refers all excellence to herself; argues and 
contends for her own wisdom and her own goodness : 
but grace, conscious of Divine origin, refers all the ex- 
cellence she has to Grocl ; does not arrogantly presume 
upon her own wisdom and goodness, but ascribes neither 
goodness nor wisdom to herself; contends not for a 
preference of her own opinion to the opinion of another ; 
but in her search after truth, submits every thought and 
sentiment to the correction and guidance of infinite 
wisdom. 

Nature is fond of deep researches, and with eager 
curiosity listens to that which ^is new and strange : af- 
fects to be busy about the rectitude of public opinions, 
and pretends to demonstrate truth by sensible experi- 
ment ; desires to be known as the guardian of men's 
minds from the imposition of religious error ; and pur- 
sues those inquiries most that most attract admiration 
and applause. But grace does not follow the cry of 
novelty, nor is captivated by subjects of curious and re- 
fined speculation : knowing that the lust of vain wis- 
dom is derived from the old stock of human corruption ; 
and that all that is new in this sublunary world, is no 



270 IMITATION OF CHRIST. 

more thaii the varied forms of its own vanity and misery : 
she restrains the busy activity of the senses ; suppresses 
vain complacency, shuns the ostentation of human learn- 
ing ; conceals, under the vail of humility, the gifts and 
graces of the Holy Spirit ; and, in every observation 
and discovery, seeks only the fruits of holiness, and the 
praise and honor of God. She desires not that herself 
and her own wisdom and goodness may be proclaimed 
and celebrated, but that God may be blessed and glori- 
fied in all his gifts, who with pure love bestoweth all 
that is possessed both by angels and men. 

Such is the transcendency of grace to nature ! She 
is the offspring of the light of heaven, the immediate 
gift of God, the peculiar distinction of the elect, and 
the pledge of eternal happiness ; by whose power the 
soul is raised from earth to heaven, and from carnal 
transformed to spiritual. The more, therefore, our sin- 
ful nature is suppressed and subdued, the more grace 
lives and triumphs ; and, by superadded communica- 
tions of light and strength, " the inward man is, day by 
day," more and more " renewed after the image of him 
that created him." 



Lord, my God, who didst create me after thy 
Divine image, from which I am now fallen ; mercifully 
bestow upon me the grace which thou hast represented 
as so necessary to my restoration, that my depraved 
nature, which is always tending to sin and perdition, 
may be totally subdued ! I feel in myself a " law of sin 
warring against the law of my mind, and bringing me 
into captivity" to sensual and malignant passions, 



IMITATION OF CHRIST. 271 

which I can not resist, till thy Holy Spirit kindles in 
my heart another fire. 

I have need of the continual operation of his sanctify- 
ing power, to overcome all the workings of revolted na- 
ture, which is disposed to evil from its birth. It fell in 
Adam, and fallen, descended from him to all mankind, 
who have increased its obliquity by voluntary and habit- 
ual sin. 

From this ground it is, 0, my God ! that " I delight 
in thy law after the inward man/' convinced that " the 
commandment is holy, just, and good," condemning all 
evil, and warning against the practice of it ; " but with 
the flesh I serve the law of sin," and submit to the 
rigorous tyranny of sensual appetite, instead of the mild 
government of thy Sj)irit : from this it is, that " to will 
is present with me ; but how to perform that which is 
good, I find not." From this it is that I form purposes 
of holiness ; but, upon the trial of my strength to ac- 
complish them, am driven back by the least difficulty. 
Though I know the path that leads to the summit of 
perfection, and clearly discern by what steps it is to be 
ascended, yet laden and oppressed with the burden of 
my corruption, I am unable to make any progress in it. 
How indispensably necessary, therefore, is thy grace, 
Lord ! by whose power alone every good work must be 
begun, continued, and perfected ! Without that power, 
I can do nothing that is acceptable to thee ; but with 
it, I can do all things. 

grace essentially Divine ! thou hast all merit within 
thyself, and givest to the endowments of nature all their 
value ; for what is beauty, or strength, or wit, or learn- 
ing, or eloquence, in the sight of Grod, where grace does 



272 IMITATION OF CHRIST. 

not dwell ? The endowments of nature are common to 
the evil and the good ; but the ornaments of grace are 
the peculiar marks of the elect, and all that are distin- 
guished by them shall inherit eternal life. The chief grace 
is charity ; without which, neither the gift of prophecy, 
nor the power of working miracles, nor the knowledge 
of the profoundest mysteries, are of any profit ; not even 
faith, and hope, and that zeal which bestoweth all its 
possessions to feed the poor, and giveth the body to be 
burned, are acceptable to thee, God ! without charity. 

Come, then, Lamb of God ! thou who makest the 
poor in spirit rich in goodness, and the rich in goodness 
poor in spirit ; come, descend into my soul, and fill 
it with the light and comfort of thy blessed presence, 
lest it faint and perish in the darkness and barrenness 
of its fallen state ! 

God of all grace and consolation ! that I may find 
grace in thy sight is the sum of my requests ; for thy 
grace in Jesus Christ is abundantly sufficient to supply 
all my wants, if I were even destitute of every thing 
that nature loves and covets. Though I am tempted 
and troubled on every side ; " yea, though I walk 
through the valley of the shadow of death ;" yet, while 
thy grace is with me, " I will fear no evil." She is my 
strength, my counsel, and my defense ; mightier than 
all enemies, and wiser than all the wise. She is the 
revealer of truth, the mistress of holy discipline, the 
sanctifier of the heart, the comforter of affliction, the 
banisher of fear and sorrow, the nurse of devotion, the 
parent of contrition. Without her quickening power, I 
should soon become an unfruitful and withered branch 
upon the tree of life, fit only to be cast away, or thrown 



IMITATION OF CHRIST. 273 

into the fire. Grant, therefore, most merciful Lord, 
that thy grace may abide with me continually. 



LXXIY. 



THE IMPORTANCE OF SELF-DENIAL. 



The more thou forsakest thyself, my son, the nearer 
wilt thou approach to me. I would have thee, there- 
fore, without the least reluctance or murmur, make an 
unreserved sacrifice of thyself to my will. Follow me ; 
" I am the way, the truth, and the life." Only by the 
way which I have opened, canst thou attain to Paradise. 
Without the truth which I teach, thou canst not know 
the way ; and without the life which I impart, thou 
canst not obey the truth. I am the way thou must go, 
the truth thou must believe, and the life thou must de- 
sire. I am the invariable and perfect way ; the supreme 
and infallible truth ; the blessed, the uncreated, and end- 
less life. In me " thou shalt know the truth, and the 
truth shall make thee free." 

This I have already declared in the sacred record of 
my precepts ; and have also told thee, that, "if thou 
wilt enter into life, thou must keep the command- 
ments ;" if thou wilt know the truth, thou must " con- 
tinue in my word ;" if thou wilt be my disciple, thou 
must " deny thyself ;" if thou wilt keep thyself for eter- 
nal life, thou must hate* thy temporal life ; if thou 

* The word hate is here used in its Scriptural sense, which is not al- 
12* 



274 IMITATION OF CHRIST. 

wouldst be exalted in heaven, thou must humble thyself 
on earth ; and if thou wilt reign with me, thou must 
take up thy cross, and suffer with me : for the path of 
light and glory is found only by the servants of the 
cross, who, " through much tribulation must enter into 
the kingdom of God." 



Lord Jesus ! thy way is narrow and painful, and de- 
spised by the world : do thou enable me to walk in it, 
and with meekness and patience bear contempt : "for 
the disciple is not above his master, nor the servant 
above his lord." Let me be continually exercised in the 
study and imitation of thy most holy life, in which 
all perfection and blessedness is centered. Whatever 
else I hear, or read, or think of, gives me neither in- 
struction nor delight. 



Son, " if thou knowest these things, happy art thou 
if thou doest them." " He that hath my command- 
ments, and keepeth them, he it is that loveth me : and 
I will love him, and will manifest myself to him," and 
make him to sit down with me in the kingdom of 
my Father. 



Lord, I beseech thee, that this gracious promise may 
be accomplished in thy servant ! I receive the cross from 

ways to hear ill icill. Very often it means, to love far less in comparison. 
Thus must we hate father and mother, yea, and our own life also in com- 
parison with Christ. Luke, xiv. 26. — Ed. 



IMITATION OF CHEIST. 275 

thee ; and by the strength of that Almighty hand which 
laid it upon me, I will bear it even unto death. 

The new principle begotten in thy disciples imposes 
continual restraint on natural appetites and passions, 
but without such control they would not follow the light 
that leads to Paradise. suffer me not to look back 
with a partial and selfish fondness for the good of this 
world, however specious ; lest I incur the dreadful dis- 
qualification for " the inheritance of thy kingdom." 

Come, my beloved brethren, let us take courage, and 
hand in hand pursue our journey in the path of life : 
Jesus will be with us ! for Jesus' sake we have taken up 
the cross ; and, for Jesus' sake, we will persist in bear- 
ing it : He, who is our captain and our guide, will be 
our strength and our support. Behold our King, who 
will fight our battles, leads the way ! Let us resolutely 
follow, undismayed by terrors ; let us choose death, 
rather than stain our glory by deserting the cross. 



LXXV. 



AGAINST EXTRAVAGANT DEJECTION. 



Humility and patience under adversity are more ac- 
ceptable to me, my son, than joy and fervor when all is 
prosperous and peaceful. 

Why art thou offended and grieved at every little 
injury from men ; when, if it were much greater, it 
ought to be borne without emotion ? As fast as such 



276 IMITATION OF CHRIST. 

evils arise, let their influence be banished from thy 
mind : they are not new ; thou hast met with many, 
and, if thy life be long, shalt meet with many more. 

When adversity stands not in thy path, thou dost 
boast thy fortitude ; and can give excellent counsel to 
others, whom thou expectest to derive strength from thy 
exhortations : but no sooner do the same evils that op- 
pressed them turn upon thyself, than fortitude forsakes 
thee, and thou art destitute both of counsel and strength. 
let the frequent instances of the power which the light- 
est evils have over thee, keep thee continually mindful 
of thy great frailty. No evil, however, is permitted to 
befall thee, but what may be made productive of a much 
greater good. 

When thou meetest with injury from the violence or 
treachery of men, exert all thy resolution to drive the 
thoughts of it from thy heart : but if it toucheth thee 
too sensibly to be soon buried in forgetfulness, let it 
neither depress nor vex thee ; and if thou canst not 
bear it cheerfully, at least bear it patiently. If any 
censure that is uttered against thee be too severe and 
cruel to be heard in silence, suppress thy indignation 
before it burst into flame ; and suffer no expression of 
impatience and resentment to escape thy lips, that may 
give occasion of scandal to the weak. The storm that 
is thus raised within thee will soon subside ; and the 
wounds thy heart has received from the arrows of re- 
proach, shall be healed by the influence of restoring 
grace. I live forever ; ready to help thee upon all oc- 
casions, and to bestow abundant consolation upon thee, 
if thou devoutly callest upon me for it. 

Keep thy mind then calm, and girded for severer con- 



IMITATION OF CHRIST. 277 

flicts. Because thou art often strongly tempted, and 
deeply troubled, thou must not think that all is lost. 
Thou art man, not God ; a spirit fallen, not a pure an- 
gel. How canst thou expect to continue in one un- 
changeable state of enjoyment ? Give up thyself wholly 
to my mercy : I am he who comforteth all that mourn ; 
and raiseth to a participation of Divine strength all that 
are truly sensible of their weakness. 



Thy words, Lord, distill as dew, and are " sweeter 
than honey, or the honey-comb." What would become 
of me, in the midst of so much darkness, corruption, and 
misery, without thy Holy Spirit to illuminate, sanctify, 
and comfort me ? I will not regard what, nor how 
much I suffer, if I can but be made capable of enjoying 
thee, my supreme and only good ! Be mindful of me, 
most merciful God ! Grant me a safe passage through 
this vale of sin and sorrow, and in the true path conduct 
me to thy heavenly kingdom ! Amen. 



LXXVX. 

AGAINST THE PRESUMPTUOUS INQUIRIES OF REASON. 



Forbear to reason, my son, upon deep and mysteri- 
ous subjects, especially the secret judgments of God. 
Ask not, Why this man is forsaken, and that distin- 
guished by a profusion of grace : why one is so deeply 



278 IMITATION OF CHRIST. 

humbled, and another so eminently exalted. These 
things surpass the limits of human understanding ; nor 
can the deepest reasoning investigate the proceedings 
of the Most High. When, therefore, such questions 
are either suggested by the enemy, or proposed by the 
vain curiosity of men, answer in the words of the royal 
prophet, " Kighteous art thou, Lord ! and just are thy 
judgments. The judgments of the Lord are true, and 
righteous altogether." My judgments are to be feared, 
not discussed ; for they are incomprehensible to every 
understanding but my own. 

Forbear also to inquire and dispute concerning the 
pre-eminence of apostles and martyrs ; who is the 
most holy, and who the greatest in the kingdom of 
heaven. These questions produce the strife of un- 
profitable debate, and nourish presumption and vain 
glory. 

I am he who formed all the saints ; I gave them 
grace, I have exalted them to glory : I conferred the 
peculiar excellence which distinguishes each, " prevent- 
ing* him with the blessings of goodness." I knew my 
beloved before the birth of time ; and chose those out 
of the world, who had not chosen me : I called them by 
the free determination of sovereign goodness, atoned for 
them by my sufferings, drew them with the cords of 
love, and led them in safety through various tempta- 
tions. I poured upon them the consolations of my 
Spirit, and crowned the patience which I enabled them 
to exercise. I own the last as well as the first, and em- 
brace every one with inestimable love. I alone, who am 

* The only sense of the word prevent in the Scriptures, is, to put, or go 
before. — Ed. 



IMITATION OF CHRIST. 279 

always to be blessed and praised, am to be " admired 
and glorified in all my saints." 

They are now raised far above the influence of unholy 
nature, which is ever tending to the love of self; and 
are passed into my love, in which they dwell with un- 
utterable peace and joy. This love no power is able to 
alter or suppress ; for it is the inextinguishable fire of 
their own life, "delivered from the bondage of dark- 
ness," and restored to its union with eternal truth. 

Beware, my son, of being led by vain curiosity to 
u search the things that are above thy strength :" and 
let all thy faculties be employed in that only needful 
and important inquiry, how thou thyself mayst be found 
in the kingdom of heaven, though in the least and low- 
est place. What does knowledge avail, unless it makes 
us more humble, and excite greater ardor to glorify my 
name ? He who, in constant attention to the state of 
his own soul, laments the multitude and enormity of 
his sins, and the small number and imperfection of his 
virtues ; and when he thinks on glorified spirits, thinks 
only how exceedingly remote he is from the perfection 
which they have attained ; is more acceptable to me, 
than he who employs his time and thoughts in con- 
sidering and disputing about the different degrees of 
excellence and glory that distinguish the particular 
members of that illustrious assembly. It is infinitely 
more useful, and more safe, with tears and prayers to 
implore grace to imitate the great examples they have 
left ; than to labor, by fruitless inquiries into their 
state, to know what no human understanding is able to 
comprehend. 

Men should be content with the imperfect knowledge 



280 IMITATION OF CHRIST. 

of their fallen state, and suppress their vain curiosity, 
and refrain from their vainer disputes. Happy spirits 
glory not in any personal excellence ; for they arrogate 
no good themselves, but ascribe all to me, who with in- 
finite liberality have freely given them whatever they 
possess. The consummation of their honor and happi- 
ness, is found in their boundless love of God, and their 
joyful celebration of his praise. The more exalted their 
state is, the more humble is their spirit ; and, therefore, 
it is written, that the four and twenty elders, who were 
seated round the throne of heaven, "cast their crowns 
before the throne, and fell down before him that sat on 
the throne ; and worshiped him that liveth forever and 
ever." 

Many solicitously inquire into the subject of degrees 
in glory who utterly neglect the infinitely more import- 
ant inquiry, whether they themselves are likely to be 
numbered there, even among the least. 

When the disciples, whom I had chosen to attend my 
ministry upon earth, inquired who should be " the great- 
est in the kingdom of heaven," it was answered, " Ex- 
cept ye be converted, and become as little children, ye 
shall not enter into the kingdom of heaven. But who- 
soever shall humble himself as a little child, the same 
is greatest in the kingdom of heaven." Woe be to 
them, therefore, who cherish the pride of human at- 
tainments ; for the gate of the kingdom of heaven is 
too low to give them entrance ! " Woe unto them that 
are rich, who say they are increased in (mental) riches, 
and have need of nothing, for they have received their 
consolation ;" and while the poor enter into the king- 
dom, they shall stand weeping and wailing without I 



IMITATION OF CHEIST. 281 

But rejoice, ye humble, and leap for joy, ye poor in 
spirit ! for while ye continue in the truth that has made 
you what ye are, " yours is the kingdom of God \" 



LXXVII. 



HOPE AND CONFIDENCE TO BE PLACED IN GOD ALONE. 



Lord ! what is my confidence in this life, and what 
my comfort in the possession and enjoyment of all things 
under heaven ? Is it not thee alone, my God, whose 
mercies are without number, and without measure ? 
Where hath it been well with me, if thou wert absent ? 
I had rather be naked, hungry, and despised with thee, 
than abound in honor, wealth, and pleasure, without 
thee : would rather choose, with thee, to wander, and 
have no place " where to lay my head/' than, without 
thee, to possess a throne in heaven. Where thou art, 
there is heaven ; and death and hell are only there 
where thou art not. Thou art the desire of my soul ; 
and to thee my sighs and groans, my cries and prayers, 
shall continually ascend. There is none that is able to 
deliver me from my necessities ; none in whose power 
and goodness I can trust, but thee, my God ! Thou 
art my refuge and my hope in every distress ; my pow- 
erful Comforter, and most faithful friend ! 

Though thou permittest me to be exposed to the trial 
of various troubles, yet dost thou mercifully superintend 
the conflict, and direct the event to my supreme and 



282 IMITATION OF CHRIST. 

everlasting good : " for whom thou lovest, thou chast- 
enest ; and scourgest every son whom thou receivest." 
In this awful probation, thou art not less to be loved 
and praised than when thou flllest my soul with heavenly 
consolations. Thou alone, therefore, Lord my God ! 
art my hope and sanctuary ; with thee I leave all my 
tribulation and anguish, and resign the beginning, con- 
tinuance, and end of every trouble, to thy blessed will. 

Wherever I look for support and consolation out of 
thee, I find nothing but weakness and distress : and if 
thou dost not revive, strengthen, and illuminate, deliver, 
and preserve me, the friendship of mankind can give no 
consolation, the strength of the mighty bring no sup- 
port, the counsel of the wise, and the labors of the 
learned, impart no instruction, the treasures of the earth 
purchase no deliverance, and the most secret places 
afford no protection. All persons and things that seem 
to promise peace and happiness are in themselves vanity 
and nothing, and subvert the hope that is built upon 
them : but thou art the supreme, essential, and final 
good ; the perfection of life, light, and love ! 

" Unto thee do I lift up mine eyes, thou that 
dwellest in the heavens !" In thee, the Father of mer- 
cies, I place all my confidence ! illuminate and 
sanctify my soul with the influence of thy Holy Spirit ; 
that being delivered from all the darkness and impurity 
of its alienated life, it may become the living temple 
of thy holy presence, the seat of thy eternal glory ! In 
the immensity of thy goodness, Lord, and " in the 
multitude of thy tender mercies, turn unto me," and 
hear the prayer of thy poor servant, who hast wandered 
far from thee into the region of the shadow of death. 



IMITATION OF CHEIST. 283 

protect and keep my soul amid the innumerable evils 
which this corruptible life is always bringing forth ; and 
by the perpetual guidance of thy grace, lead me in the 
narrow path of holiness to the realms of everlasting 
light and peace. Amen. 



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